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  1. Ptolemy’s Philosophy: Mathematics as a Way of Life. By Jacqueline Feke. Princeton: Princeton University Press, 2018. Pp. Xi + 234. [REVIEW]Nicholas Danne - 2020 - Metaphilosophy 51 (1):151-155.
  2. Evidence and Explanation in Cicero's On Divination.Frank Cabrera - forthcoming - Studies in History and Philosophy of Science Part A.
    In this paper, I examine Cicero’s oft-neglected De Divinatione, a dialogue investigating the legitimacy of the practice of divination. First, I offer a novel analysis of the main arguments for divination given by Quintus, highlighting the fact that he employs two logically distinct argument forms. Next, I turn to the first of the main arguments against divination given by Marcus. Here I show, with the help of modern probabilistic tools, that Marcus’ skeptical response is far from the decisive, proto-naturalistic assault (...)
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  3. Pseudo-Archytas’ Protreptics? On Wisdom in its Contexts.Phillip Sidney Horky - 2015 - In Debra Nails & Harold Tarrant (eds.), Second Sailing: Alternative Perspectives on Plato. Helsinki, Finland: pp. 21-39.
    In his Exhortation to Philosophy (Protrepticus), the Neoplatonic philosopher Iamblichus famously preserves material culled from lost works of ancient philosophy, including dialogues of Aristotle. He also preserves a work entitled On Wisdom and ascribed to the Pythagorean philosopher Archytas of Tarentum, who was a friend and challenger of Plato. The text On Wisdom is a later Hellenistic production, probably written in the 1st century BCE, but it presents an important piece in the puzzle of reconstructing Pythagoreanism for the Hellenistic and (...)
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  4. Hellenistic Pythagorean Epistemology.Phillip Sidney Horky & Giulia De Cesaris - 2018 - Lexicon Philosophicum 6 (Special Issue: 'Hellenistic Theo):221-262.
    The paper offers a running commentary on ps-Archytas’ On Intellect and Sense Perception (composed ca. 80 BCE), with the aim to provide a clear description of Hellenistic/post-Hellenistic Pythagorean epistemology. Through an analysis of the process of knowledge and of the faculties that this involves, ps-Archytas presents an original epistemological theory which, although grounded in Aristotelian and Platonic theories, results in a peculiar Pythagorean criteriology that accounts for the acquisition and production of knowledge, as well as for the specific competences of (...)
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  5. Speusippus and Xenocrates on the Pursuit and Ends of Philosophy.Phillip Sidney Horky - 2018 - In Harold Tarrant, Danielle Lane, Dirk Baltzly & François Tanguay Renaud (eds.), Brill’s Companion to the Reception of Plato in Antiquity. Leiden, Netherlands: pp. 29-45.
    The philosophical practices undertaken in Plato's Academy remain, in the words of Cherniss, a 'riddle'. Yet surviving accounts of the views of the first two scholarchs of Plato's Academy after his death, Speusippus and Xenocrates, reveal a sophisticated engagement with their teacher's ideas concerning the pursuit of knowledge and the ends of philosophy. Speusippus and Xenocrates transform Plato's views on epistemology and happiness, and thereby help to lay the groundwork for the transformation of philosophy in the Hellenistic era.
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  6. The Sceptics - Thorsrud Ancient Scepticism. Pp. Xvi + 248. Stocksfield: Acumen, 2009. Paper, £14.99 . ISBN: 978-1-84465-131-3. [REVIEW]Suzanne Obdrzalek - 2010 - The Classical Review 60 (2):376-378.
  7. Zeno of Citium’s Causal Theory of Apprehensive Appearances.Pavle Stojanović - 2019 - Ancient Philosophy 39 (1):151-174.
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  8. The Epistemology of the Cyrenaic School.R. J. Hankinson - 2001 - Philosophy and Phenomenological Research 63 (3):720-723.
    This is not a long book—but it is surprising that it is as long as it is. The Cyrenaics are one of a number of more or less shadowy philosophical schools which emerged in the Greek world in the 4th century BC and later. Well known are Plato’s Academy and Aristotle’s Lyceum; and relatively well served by the tradition are the Stoics and the Epicureans, as well as the various later varieties of sceptic; while the Cynics are remembered at least (...)
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  9. Augustine's Debt to Stoicism in the Confessions.Sarah Catherine Byers - 2016 - In John Sellars (ed.), The Routledge Handbook of the Stoic Tradition. Routledge. pp. 56-69.
    Seneca asserts in Letter 121 that we mature by exercising self-care as we pass through successive psychosomatic “constitutions.” These are babyhood (infantia), childhood (pueritia), adolescence (adulescentia), and young adulthood (iuventus). The self-care described by Seneca is 'self-affiliation' (oikeiōsis, conciliatio) the linchpin of the Stoic ethical system, which defines living well as living in harmony with nature, posits that altruism develops from self-interest, and allows that pleasure and pain are indicators of well-being while denying that happiness consists in pleasure and that (...)
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  10. Greek Mathematical Diagrams: Their Use and Their Meaning’.R. Netz - 1998 - For the Learning of Mathematics 18:33-39.
  11. Tlato on Perception and" Commons'", CQ 40: 148-75.. 1991.'Plato on Phantasia.'.Allan Silverman - 1990 - Classical Antiquity 10 (1):123-47.
  12. William Jordan, Ancient Concepts of Philosophy Reviewed By.Christopher Byrne - 1996 - Philosophy in Review 16 (3):176-178.
    Review of Ancient Concepts of Philosophy by William Jordan.
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  13. The Origin of the Stoic Theory of Signs in Sextus Empiricus.Theodor Ebert - 1987 - Oxford Studies in Ancient Philosophy 5:83-126.
    In this paper I argue that the Stoic theory of signs as reported by Sextus Empiricus in AM and in PH belongs to Stoic logicians which precede Chrysippus. I further argue that the PH-version of this theory presupposes the version in AM and is an attempt to improve the older theory. I tentatively attribute the PH-version to Cleanthes and the AM-version to Zeno. I finally argue that the origin of this Stoic theory is to be found in the Dialectical school (...)
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  14. Phantasia in Classical Thought.Penelope Murray & G. Watson - 1992 - Journal of Hellenic Studies 112:189-189.
  15. Il lessico dell astrazione in Alessandro di Afrodisia.Chiara Militello - 2013 - Giornale Critico Della Filosofia Italiana 9 (2):302-321.
    This article is about the terms used in the works traditionally ascribed to Alexander of Aphrodisias to mean the process of abstraction through which intellect separates form and matter. The passages are studied in order to identify what nouns and verbs are used. Since in two works of dubious authorship aphaireô and aphairesis are found, the usage of these terms in the works that can be ascribed with certainty to Alexander is studied. The results obtained are examined in the light (...)
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  16. Syllogism, Demonstration, and Definition in Aristotle's Topics and Posterior Analytics.James Allen - 2011 - In Michael Frede, James V. Allen, Eyjólfur Kjalar Emilsson, Wolfgang-Rainer Mann & Benjamin Morison (eds.), Oxford Studies in Ancient Philosophy: Essays in Memory of Michael Frede. Summer 2011. Vol. 40. Oxford University Press. pp. 40--63.
  17. Asking Students What Philosophers Teach.James Pearson - 2013 - Teaching Philosophy 36 (1):31-49.
    This essay argues for the value of teaching a unit that questions what it is that philosophers teach as a way of encouraging students to reflect on the nature of philosophy. I show how using ancient philosophy to frame this unit makes it especially urgent, since an important (and often overlooked) consequence of Socrates’s demarcation of philosophy from oratory is that philosophers are not in a position to teach anything. I have found that students are eager to engage the challenge (...)
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  18. Epistemologia Greca Del Vi E V Secolo A.C.: Eraclito E Gli Eleati.Guido Calenda - 2011 - Aracne Editrice s.r.l..
    Heraclitus and Parmenides, far from being polar opposites, convey the same message: all is one, objects and entities are man made distinctions. Only God knows the whole truth, says Heraclitus, and the most learned man can only guess. For Parmenides the knowledge of being identifies with being itself, and things that mortals posit are only names given by men. Zeno apparent paradoxes give us an insight about the topics discussed in Parmenides entourage, but it was Melisso’s absurd version of Eleatism (...)
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  19. Method in Ancient Greek Philosophy.J. Gentzler (ed.) - 1998 - Clarendon Press.
    Method in Ancient Philosophy brings together fifteen new, specially written essays by leading scholars on a broad subject of central importance. The ancient Greeks recognized that different forms of human activity are guided by different methods of reasoning; examination of how they reasoned, and how they thought about their own reasoning, helps us to see how they came to hold the views they did, and how our own methods of enquiry have developed under their influence. Contributors include Terence Irwin, Patricia (...)
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  20. Mimetic Ignorance, Platonic Doxa, and De Re Belief.David Glidden - 1985 - History of Philosophy Quarterly 2 (4):355 - 374.
  21. Recollection and "Posterior Analytics" II, 19.John Catan - 1970 - Apeiron 4 (2):34 - 57.
    Which are "innate" but "unnoticed" point–as is usually held–to the platonic doctrine of recollection or to some other source? my argument is two- pronged: negatively i argue that aristotle is not describing his hearers as impeded by plato's notion of recollection; the other, positive, that he is describing a misunderstanding of his own quite different doctrine of nous in the minds of his hearers. I show that the two elements of the aporia fit the teaching of aristotle on nous found (...)
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  22. Greek Theories of Elementary Cognition: From Alcmaeon to Aristotle.John I. Beare - 1906 - Martino.
  23. Xenophanes on Inquiry and Discovery: An Altemative to the 'Hymn to Progress' Reading of Fr. 18.J. H. Lesher - 1991 - Ancient Philosophy 11 (2):229-248.