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  1. A Comparison between Aristotle and Adam Smith on the Concepts of Justice.Elena Yi-Jia Zeng - 2018 - Shih Yuan, Journal of NTU History Department 9:33-61.
    The concept of Justice constitutes a requisite foundation in Aristotle’s and Adam Smith’s (1723-1790) moral thought. This essay examines Smith’s understanding and application of the Aristotelian concept of justice through a comparative study, which elucidates the prima facie resemblance between Smith’s and Aristotle’s moral thought. It also attests that both the thinkers acknowledge the external and internal meaning of justice, namely, the harmony of the whole society and the moral agent’s state of character. Smith’s commitment to the theory of justice (...)
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  2. Platon und Aristoteles – sub ratione veritatis. Festschrift für Wolfgang Wieland zum 70. Geburtstag.Gregor Damschen, Rainer Enskat & Alejandro G. Vigo (eds.) - 2003 - Göttingen: Vandenhoeck & Ruprecht.
    With contributions by John J. Cleary, Gregor Damschen, Rainer Enskat, Francisco J. Gonzalez, Jürgen Mittelstraß and Carlo Natali (all on Plato) as well as by Enrico Berti, Nicolas Braun, Graciela M. Chichi, Wolfgang Kullmann, Helmut Mai, Alejandro G. Vigo, Franco Volpi and Hermann Weidemann (all on Aristotle).
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  3. External Goods and the Complete Exercise of Virtue in Aristotle's Nicomachean Ethics.Sukaina Hirji - forthcoming - Archiv für Geschichte der Philosophie.
    In Nicomachean Ethics 1.8, Aristotle seems to argue that certain external goods are needed for happiness because, in the first place, they are needed for virtuous activity. This has puzzled scholars. After all, it seems possible for a virtuous agent to exercise her virtuous character even under conditions of extreme hardship or deprivation. Indeed, it is natural to think these are precisely the conditions under which one's virtue shines through most clearly. Why then does Aristotle think that a wide range (...)
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  4. Aspectos Disputados da Filosofia Aristotélica.António Pedro Mesquita - 2004 - Lisboa, Portugal: Imprensa Nacional - Casa da Moeda.
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  5. Vida de Aristóteles.António Pedro Mesquita - 2008 - Madrid, Madri, Espanha: Signifer Libros.
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  6. Plato and Aristotle on Truth and Falsehood.Jan Szaif - 2018 - In Michael Glanzberg (ed.), The Oxford Handbook of Truth. Oxford, UK: pp. 9-49.
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  7. Aristotle's Axology.Seyed Mohammad Hosseini - 2010 - Ayeneh Marefat 20 (7):95-121.
    This Paper attempts to Jude the axiology of Aristotle’s Philosophy based on Aristotelian Philosophy. For this Purpose, we will first Prove axiology as a kind of knowledge and then we will study the relation between axiology and two others knowledge domains, that is, ontology and epistemology. We will demonstrate that values like goodness and beauty, are same final cause and formal cause for explanation of values of every thing. At least, in the nature, goodness and beauty are the idea of (...)
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  8. A Category Semantics.Paul Symington - 2018 - In Paul Hackett (ed.), Mereologies, Ontologies, and Facets. New York: Lexington Books. pp. 65-85.
    In this paper, I present a categorial theory of meaning which asserts that the meaning of a sentence is the function from the actualization of some potentiality or the potentiality of some actuality to the truth of the sentence. I argue that it builds on the virtues of David Lewis’s Possible World Semantics but advances beyond problems that Lewis’s theory faces with its distinctly Aristotelian turn toward actuality and potentiality.
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  9. Is Human Virtue a Civic Virtue? A Reading of Aristotle's Politics 3.4.Lok-Chun K. Gustin Law - 2017 - In Aristotle's Practical Philosophy: On the Relationship between His Ethics and Politics. Cham, Switzerland: Springer. pp. 93-118.
    Is the virtue of the good citizen the same as the virtue of the good man? Aristotle addresses this in Politics 3.4. His answer is twofold. On the one hand, (the account for Difference) they are not the same both because what the citizen’s virtue is depends on the constitution, on what preserves it, and on the role the citizen plays in it, and because the good citizens in the best constitution cannot all be good men, whereas the good man’s (...)
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  10. James Warren, “The Pleasures of Reason in Plato, Aristotle, and the Hellenistic Hedonists.” Review by Facundo Bey. [REVIEW]Facundo Bey - 2016 - Boletín de Estética 36:71-76.
    The Pleasures of Reason in Plato, Aristotle, and the Hellenistic Hedonists se centra en la relación mutua entre las capacidades humanas de sentir placer y dolor y el carácter afectivo que las une con las facultades cognitivas de aprender, comprender, recordar, evocar, planificar y anticiparse. Para esto, Warren consagra toda su agudeza analítica a eminentes obras del pensamiento antiguo: particularmente nos referimos a los diálogos platónicos República, Protágoras y Filebo. Otro tanto hace con De Anima, De Memoria et Reminiscentia, Ética (...)
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  11. “From Aristotle to Marx: A Critical Philosophical Anthropology”.Aaron Jaffe - 2016 - Science and Society 80 (1):56-77.
    Marx's determination of the species-essence (Gattungswesen) provides a consistently critical orientation by inverting Aristotle's commitment to the priority of actuality over potentiality in accounts or definitions of the human essence. This privileging of potentiality in definition renders the human essence historically developmental and makes good on some of Aristotle's own commitments. If, as Aristotle holds, the form of the species has the power or potency to cause the development of a child into a fully formed adult, then its definition ought (...)
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  12. What's Aristotelian About Neo‐Aristotelian Virtue Ethics?Sukaina Hirji - forthcoming - Philosophy and Phenomenological Research.
    It is commonly assumed that Aristotle's ethical theory shares deep structural similarities with neo-Aristotelian virtue ethics. I argue that this assumption is a mistake, and that Aristotle's ethical theory is both importantly distinct from the theories his work has inspired, and independently compelling. I take neo-Aristotelian virtue ethics to be characterized by two central commitments: (i) virtues of character are defined as traits that reliably promote an agent's own flourishing, and (ii) virtuous actions are defined as the sorts of actions (...)
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  13. Bradley's Concept of Metaphysics.Damian Ilodigwe - 2016 - EKPOMA Review 3 (2016):116-137.
    -/- Bradley is one of the most important philosophers in the 20th century. He contributed to virtually every area of the philosophical discipline. However, he is mostly known for his work in metaphysics which finds a systematic exposition in his magnum opus: Appearance and Reality: An Essay in Metaphysics (1893). Bradley’s concept of metaphysics is implicit in all his writings, especially in his account of morality as self-realization in Ethical Studies and of course the theory of judgement and inference he (...)
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  14. Elemental Teleology and an Interpretation of the Rainfall Example in Physics 2.8.Caleb Kinlaw - unknown
    This paper proposes an interpretation of the rainfall example in which Aristotle does not himself think that crop growth is the final cause of rain. The grounds for this interpretation will be an ‘elemental teleology’ which affirms that the only final cause of the movements of the elements is the goal of reaching their proper places of rest. Textual evidence for the presence of this doctrine in Aristotle’s thought is examined in the first two thirds of the paper. My interpretation (...)
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  15. Aristotle, Phenomenology, and the Mind/Body Problem.Valeria Bizzari - 2017 - Polish Journal of Philosophy 11 (1):7-15.
    The mind-body relationship is a fundamental issue that has interested philosophers from very different schools of thought. Nowadays we can observe several positions being taken on this topic — my aim is to emphasize the phenomenological perspective on the mind-body relationship and, in particular, the role of Aristotelian thought in the contributions of philosophers such as Husserl and Merleau-Ponty. This paper consists of three different parts: in the first part, I will briefly sketch out a phenomenological account of the living (...)
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  16. Weight in Greek Atomism.Michael J. Augustin - 2015 - Philosophia 45 (1):76-99.
    The testimonia concerning weight in early Greek atomism appear to contradict one another. Some reports assert that the atoms do have weight, while others outright deny weight as a property of the atoms. A common solution to this apparent contradiction divides the testimonia into two groups. The first group describes the atoms within a κόσμος, where they have weight; the second group describes the atoms outside of a κόσμος, where they are weightless. A key testimonium for proponents of this solution (...)
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  17. The Unity of the Knower and the Known.James S. Kintz - 2018 - Epoché: A Journal for the History of Philosophy 22 (2):293-313.
    Aristotle famously asserted that the mind is identical with its object in an act of cognition. This “identity doctrine” has caused much confusion and controversy, with many seeking to avoid a literal interpretation in favor of one that suggests that “identity” refers to a formal isomorphism between the mind and its object. However, in this paper I suggest that Aristotle’s identity doctrine is not an epistemological claim about an isomorphism between a representation of an object and the object itself, but (...)
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  18. Aristoteles und der naturalistische Fehlschluß.Jörn Müller - 2006 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 11:25-58.
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  19. Form as Structure: It's Not so Simple.Graham Renz - 2018 - Ratio 31 (1):20-36.
    Hylomorphism is the theory that objects are composites of form and matter. Recently it has been argued that form is structure, or the arrangement of an object's parts. This paper shows that the principle of form cannot be ontologically exhausted by structure. That is, I deny form should be understood just as the arrangement of an object's parts. I do so by showing that structure cannot play the role form is supposed to in a certain domain of objects, specifically, in (...)
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  20. Heuristic Analogies in Aristotle's Posterior Analytics, Semantic Stretch of Terms, and Soundness or Fallaciousness of Analogies.Petter Sandstad - 2017 - Australasian Philosophical Review 1 (3):291-297.
    I present three critical points against G.E.R. Lloyd's ‘The Fortunes of Analogy’. First, I argue that Lloyd unduly criticises Aristotle's view of analogies. Second, I argue that Lloyd needs to discuss the means of limiting the semantic stretch of terms, for instance through the distinction between fiat and bona fide boundaries. Third, I point out some terminological issues in Lloyd's account, especially concerning the applicability of validity, soundness, and fallaciousness to analogies.
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  21. Aristotle and the Endoxic Method.Carlo Davia - 2017 - Journal of the History of Philosophy 55 (3):383-405.
    This paper challenges the ‘Standard Account’ of the so-called endoxic method that Aristotle articulates in a well-known passage from book VII of the Nicomachean Ethics. That account is problematic because it misreads what Aristotle says and thereby attributes to him an unusually rigid and conservative method that he himself does not seem to employ. This paper carefully analyzes the semantics and syntax of the book VII passage in order to present a novel and improved understanding of the endoxic method. This (...)
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  22. How to Be an Aristotelian With Respect to Contemporary Physics.Lukáš Novák - 2017 - Studia Neoaristotelica 14 (1):85-109.
    Haec tractatio est responsio critica ad tractationem Ludovici Groarke, titulo “Orbitae ellipticae, possintne Aristotelice explicari?”, necnon ad commentationem Jacobi Franklin, cui titulus “De orbitis ellipticis ac Aristotelica revolutione scientifica”. Auctor imprimis ostendit explanationem “Aristotelicam” orbitarum ellipticarum a L. Groarke propositam non solum analysi Newtonianae repugnare, sed etiam in se esse incohaerentem. Porro auctor alia L. Groarke proposita impugnat: scil. nostri temporis physicam mathematicam esse essentialiter Platonicam, item Newtonianam orbitarum ellipticarum explicationem assymetriam prae se ferre inexplicabilem. Auctor e contra arguit, textibus (...)
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  23. Propuestas de Franz Brentano para una correcta interpretación de Aristóteles.David Torrijos-Castrillejo - 2017 - Pensamiento 73:21-44.
    A considerable part of the work of Brentano from his youth to the end of his life is concerned with the thought of Aristotle. His peculiar way to access Aristotle makes of Brentano a rather eccentric figure among the nineteenth and early twentieth century’s Aristotelian scholarship. On the one hand, he doesn’t reject emphasizing the use of philological and historical resources in order to understand ancient texts and indeed he makes extensive use of them himself; on the other hand, he (...)
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  24. Aristotle and Plotinus's Divinity.Faris AlShawy - manuscript
    The First Mover According to Plotinus and Aristotle.
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  25. Metaphor and the Logicians From Aristotle to Cajetan.E. Jennifer Ashworth - 2007 - Vivarium 45 (2):311-327.
    I examine the treatment of metaphor by medieval logicians and how it stemmed from their reception of classical texts in logic, grammar, and rhetoric. I consider the relation of the word 'metaphor' to the notions of translatio and transumptio, and show that it is not always synonymous with these. I also show that in the context of commentaries on the Sophistical Refutations metaphor was subsumed under equivocation. In turn, it was linked with the notion of analogy not so much in (...)
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  26. DIMENSIONES DEL CONOCIMIENTO AFECTIVO.Miguel Acosta - 2000 - Pamplona, Spain: Servicio de Publicaciones de la Universidad de Navarra, Cuadernos de Anuario Filosófico 102.
    En la cúspide del conocimiento humano halla su sede la sabiduría. Un saber que se alcanza en la simplicidad más alta del ser humano, allí donde confluyen todas sus potencias y facultades, no solamente la inteligencia, sino también la voluntad y los afectos. Cualquier clase de conocimiento aséptico respecto de cualquier influencia afectiva o volitiva lleva a una reducción que de manera propia puede llamarse “intelectualismo”. El concepto de razón “pura” es un reduccionismo que conduce a una grave disgregación en (...)
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  27. Non-Relative Virtues: An Aristotelian Approach.Martha C. Nussbaum - 1987 - Midwest Studies in Philosophy 13 (1):32-53.
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  28. Metaphysics and Politics in Aristotle and Hegel.Burns Tony - 1998 - In Andrew Dobson & Geoffrey Stanyer (eds.), Contemporary Political Studies: 1998. London: PSA. pp. 387-99.
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  29. Aristotle.Burns Tony - 2009 - In David Boucher & Paul Kelly (eds.), Political Thinkers: From Socrates to the Present, 2nd ed. Oxford: Oxford University Press. pp. 81-99.
  30. Aristotle and Natural Law.Tony Burns - 2011 - London: Continuum.
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  31. Aristoteles, Peri Hermeneias. Uebersetzt Und Erläutert von Hermann Weidemann. Aristoteles Werke in Deutscher Uebersetzung, Begründet von Ernst Grumach, Herausgegeben von Hellmut Flashar. Band I, Teil II. Akademie Verlag GmbH, Berlin 1994. ISBN 3-05-001919-0. [REVIEW] de Rijk - 1996 - Vivarium 34 (2):270-274.
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  32. Classical Philosophy Colloquium: «Aristotle's Metaphysics».Oliver Baum - 2000 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 4 (1):234-234.
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  33. Simplicius Commentarium in decem Categorias Aristotelis.Orrin Summerell - 2000 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 4 (1):262-262.
  34. Die Konsistenz der Notwendigkeitsschlüsse des Aristoteles.Klaus Schmidt - 1997 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 1 (1):23-46.
    Aristotle axiomatically divides the 28 syllogisms of necessity of Anal, prior. I 9-11 into two classes: those with a necessary conclusion and those with a non-necessary conclusion. The fact that Aristotle axiomatically comprehends only 24 syllogisms of necessity, however, raises two questions: 1. What method does he use to decide about the remaining four syllogisms? 2. Is this method consistent with the initial one? This essay pursues the answers to these questions first by means of semantic analysis, showing that Aristotle (...)
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  35. Taking Another Look at Aristotle's Future Sea Battle.Christos Panayides - 2011 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 14 (1):125-156.
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  36. Contemplation and Service of the God: The Standard for External Goods in Eudemian Ethics VIII 3.Friedemann Buddensiek - 2011 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 14 (1):103-124.
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  37. Ein sogenanntes Dilemma: Anmerkungen zu Aristoteles, An. prior. I 9-11.Klaus Schmidt - 1998 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 3 (1):206-210.
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  38. Theoretisch glücklich: Bedeutung und Zusammenhang der Glücksbestimmungen in Aristoteles' Nikomachischer Ethik.Marcel van Ackeren - 2003 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 8 (1):43-43.
    In his Nicomachean Ethics Aristotle gives us two definitions of happiness : In book I he defines eudaimonia as activity in accordance with the best and most perfect virtue, and very much later in the treatise, in book X, he states that the contemplative life of the philosopher is the most blessed life, and the life of the politician only second in rank. This paper argues that most interpreters have misunderstood the first definition due to the temptation to read the (...)
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  39. Aristoteles: Über den Aussagesatz. Kap. 1-6, griechisch-deutsch, Übersetzt von.Burkhard Mojsisch - 2002 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 7:115-123.
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  40. Christoph Rapp: Aristoteles zur Einführung.Jens Maaβen - 2002 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 7:249-250.
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  41. Aristoteles. Protreptikos: Hinführung zur Philosophie.Christof Krambrich - 2006 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 11:241-251.
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  42. Aristotle on Practical Truth: Coherence vs. Correspondence?Andreas Graeser - 2004 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 9:191-200.
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  43. A Teoria Do Movimento Em Aristóteles.Edson Oriolo - 2009 - Lumen Veritatis 2:43-52.
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  44. Philip Merlan, "Studies in Epicurus and Aristotle". [REVIEW]Thomas G. Rosenmeyer - 1963 - Journal of the History of Philosophy 1 (1):102.
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  45. Is Natural Slavery Beneficial?Thornton Lockwood - 2007 - Journal of the History of Ideas 45 (2):207-221.
    Aristotle's account of natural slavery appears to be internally inconsistent concerning whether slavery is advantageous to the natural slave. Whereas the Politics asserts that slavery is beneficial to the slave, the ethical treatises deny such a claim. Examination of Aristotle's arguments suggests a distinction which resolves the apparent contradiction. Aristotle distinguishes between the common benefit between two people who join together in an association And the same benefit which exists between a whole and its parts. Master and slave share no (...)
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  46. Toward a Critical Appropriation of Aristotle’s Nicomachean Ethics for the 21st Centur.Kevin M. Brien - 2016 - Dialogue and Universalism 26 (4):49-67.
    This is a working paper that presents the first phase of what will eventually be a huge project, namely a critical appropriation of Aristotle’s Nicomachean Ethics. Early on it provides a sketch of the main strands of Aristotle’s theoretical web in his N. Ethics. Following that, the paper offers some critical commentary concerning some of Aristotle’s main positions: especially his views on moral virtue, the soul, intellectual virtue, and human well-being. The paper then turns to the development of some significantly (...)
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  47. The Tension Between Aristotle's Theories and Uses of Metaphor.Alfredo Marcos - 1997 - Studies in History and Philosophy of Science Part A 28 (1):123-139.
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  48. L’'me d’un fou à travers son acte dans Aristote, Éthique à Nicomaque.Catherine Darbo‑Peschanski - 2011 - Chôra 9:243-257.
    Nous nous sommes proposés ici de montrer qu’Aristote caractérise le fou dans le cadre d’un système différencié d’autres notions, sans en faire seulement un cas limite, quasiment impensé. Le point de départ de l’étude est l’analyse de la triade ἀκούσιον/δι᾽ ἄγνοιαν/ἀγνοῶν qui convoque aux côtés du fou : l’homme en colère, l’homme pris de vin, celui qui dort, le méchant, l’intempérant/incontinent, le malade. Cela implique de déterminer les types d’ignorance en cause dans les actes accomplis dans chaque cas et, a (...)
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  49. Aristoteles-Lexikon. [REVIEW]Elisabeth Schmit - 2005 - Chôra 3:453-454.
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  50. Democrito E L’Accademia. Studi Sulla Transmission, Dell’Atomismo Antico da Aristotele a Simplicio. [REVIEW]Adela Cîmpean - 2009 - Chôra 7:375-376.
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1 — 50 / 11367