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Key works (Under construction.) Robinson 1953Sprague 1976Vlastos 1982. Benson 1987. Irwin 1995
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202 found
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  1. Graph of Socratic Elenchos.John Bova - manuscript
    From my ongoing "Metalogical Plato" project. The aim of the diagram is to make reasonably intuitive how the Socratic elenchos (the logic of refutation applied to candidate formulations of virtues or ruling knowledges) looks and works as a whole structure. This is my starting point in the project, in part because of its great familiarity and arguable claim to being the inauguration of western philosophy; getting this point less wrong would have broad and deep consequences, including for philosophy’s self-understanding. -/- (...)
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  2. Socratic Elenchus in the Sophist.Université Libre de Bruxelles Nicolas ZakscorrespondIng Authorphi - Research Centre in Philosophy, Bruxelles Avenue Franklin Roosevelt & Belgiumemailother Articles By This Author:de Gruyter Onlinegoogle Scholar Brussels - forthcoming - Apeiron.
    Journal Name: Apeiron Issue: Ahead of print.
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  3. Psychological Dimensions of Elenchus in the Gorgias.Richard D. Parry - forthcoming - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental.
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  4. Socrates' Rationality.Erik Nis Ostenfeld - 2019 - Acts of Plato Conference (Aigis 19,1).
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  5. Purification Through Emotions: The Role of Shame in Plato’s Sophist 230b4–E5.Laura Candiotto - 2018 - Educational Philosophy and Theory 50 (6-7):576-585.
    This article proposes an analysis of Plato’s Sophist that underlines the bond between the logical and the emotional components of the Socratic elenchus, with the aim of depicting the social valence of this philosophical practice. The use of emotions characterizing the ‘elenctic’ method described by Plato is crucial in influencing the audience and is introduced at the very moment in which the interlocutor attempts to protect his social image by concealing his shame at being refuted. The audience, thanks to Plato’s (...)
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  6. Why Plato Lost Interest in the Socratic Method.Gareth Matthews - 2018 - Oxford Studies in Ancient Philosophy 54.
    The Socratic elenchus is a method of philosophical analysis which Plato largely dropped in his middle and later writings, with two exceptions, Republic 1 and the Theaetetus. But it is a mistake to describe these as elenctic dialogues, which typically seek an analysis of a virtue in terms of necessary and sufficient conditions, by questioning some alleged expert about its essence. Republic 1 does not follow this pattern: Thrasymachus fundamentally objects to such a procedure and the presuppositions underlying it, while (...)
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  7. Dialéctica y élenkhos: herencia socrática en el método aristotélico.Claudia Seggiaro - 2018 - Agora 37 (2).
    In the present work, we are interested in establishing the possible influence of Socrates in the Aristotelian dialectic. To do this, we will divide the work into three sections. In the first, we will focus very briefly on the problem of the Aristotelian reconstruction of Socrates’ thinking. In the second part, we will analyze some aspects of the so-called Socratic method. Finally, in the third section, we will examine what aspects of this method Aristotle may have inherited. Our thesis is (...)
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  8. Socratic Elenchus in the Sophist.Nicolas Zaks - 2018 - Apeiron 51 (4):371-390.
    This paper demonstrates the central role of the Socratic elenchus in the Sophist. In the first part, I defend the position that the Stranger describes the Socratic elenchus in the sixth division of the Sophist. In the second part, I show that the Socratic elenchus is actually used when the Stranger scrutinizes the accounts of being put forward by his predecessors. In the final part, I explain the function of the Socratic elenchus in the argument of the dialogue. By contrast (...)
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  9. Methodological and Metaphilosophical Lessons in Plato's Ion.Scott Forrest Aikin - 2017 - Journal of Ancient Philosophy 11 (1):1-19.
    From a detailed overview of Socrates’ exchange with Ion, light is shed on why Socrates’ method of elenchusrequires explicit accounts of concepts at issue. Moreover, Ion’s character is shown to provide an object lesson in the tempting vice of intellectual sycophancy.
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  10. El uso del anonimato en los élenchoi del Protágoras y Gorgias.Rodolfo Arbe - 2017 - Areté. Revista de Filosofía 29 (2):235-258.
    Este trabajo forma parte de los estudios sobre el anonimato en Platón. La cuestión del anonimato no se reduce a la desaparición del autor detrás de las palabras de los dialogantes, sino que incluye en su tematización otras aristas, dentro de las cuales puede incluirse la figura del interlocutor anónimo. En este trabajo nos ocuparemos de analizar la participación de este interlocutor anónimo en los élenchoi del Protágoras y Gorgias, con vistas a determinar la función de su incorporación en esos (...)
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  11. Xenophon and the Socratic Elenchos.Gabriel Danzig - 2017 - Ancient Philosophy 37 (2):293-318.
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  12. Elenchus, Recollection, and the Method of Hypothesis in the Meno.Cristina Ionescu - 2017 - Plato Journal: The Journal of the International Plato Society 17:9-29.
    The Meno is often interpreted as an illustration of Plato’s decision to replace elenchus with recollection and the method of hypothesis. My paper challenges this view and defends instead two theses: that far from replacing elenchus, the method of hypothesis incorporates and uses elenctic arguments in order to test and build its own steps; and that recollection is not a method of search on a par with elenchus and the method of hypothesis, but is rather primarily a theory that accounts (...)
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  13. A Eironeía de Sócrates e a Ironia de Platão nos primeiros diálogos.Antônio José Vieira de Queirós Campos - 2016 - Dissertation, PUC-Rio, Brazil
  14. A Eironeía de Sócrates e a Ironia de Platão nos primeiros diálogos.Antônio José Vieira de Queirós Campos - 2016 - Dissertation, Puc-Rio, Brazil
  15. Why Did Socrates Conduct His Dialogues Before an Audience?Tae-Yeoun Keum - 2016 - History of Political Thought 37 (3):1-34.
    The Socratic method is conventionally understood to be a one-on-one interaction between Socrates and an individual interlocutor. Why, then, does Socrates conduct so many of his dialogues in public places, where they are prone to being witnessed or even interrupted? Through a careful reading of the Gorgias, a dialogue traditionally appealed to in studies of both the Socratic method and the philosophy of rhetoric, I argue that Socrates deliberately involves his audience in his conversations with individuals. The Socratic method seeks (...)
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  16. Irony and Opinion.Alex Priou - 2016 - International Journal of the Platonic Tradition 10 (2):151-167.
    _ Source: _Volume 10, Issue 2, pp 151 - 167 This paper considers the unity of Socrates’ twin apparitions of sophist and statesman, alluded to in the _Sophist_. Examining how these apparitions are at work in the _Theaetetus_, I argue that the difficulty is that of combining the nurturing or educative role of the statesman with the sophist’s practice of refutation. Beginning from Socrates’ shift in appearance early in the dialogue, I argue that the cause of this shift is Theaetetus’ (...)
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  17. Élenkhos, intelectualismo y vergüenza en el Gorgias de Platón.Esteban Bieda - 2015 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 14:77-91.
    En el presente trabajo nos proponemos destacar un aspecto del élenkhos socrático que denominaremos “abordaje práctico”, marco en el que intentaremos resaltar el compromiso situacional y emocional de la refutación socrática que, tal como se halla bien atestiguado en el Gorgias de Platón, supone el contexto de una conversación efectiva entre dos interlocutores frente a terceros. A su vez, este abordaje se revelará “práctico” también en la medida en que, según intentaremos mostrar, guarda una relación estrecha con el “Intelectualismo socrático” (...)
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  18. Elenchos, intelectualismo y verguënza en el Gorgias de Platón.Esteban Bieda - 2015 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 14:77-91.
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  19. Apresentação.María Angelica Fierro - 2015 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 14:61-64.
    El problema del elenchos socrático: nuevas perspectivas.
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  20. Elenchos and Eros: The Case of Socrates and Agathon at Smp. 199c-201a.María Angélica Fierro - 2015 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 14:93-108.
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  21. Elenchos y eros: el caso de Sócrates y Agatón en Smp. 199c-201a.María Angélica Fierro - 2015 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 14:93-108.
    El propósito del presente trabajo es en primer término el relevamiento de los principales desarrollos conceptuales y argumentativos del elenchos entre Sócrates y Agatón en Smp. 199c-201a, y su relación con los desarrollos de la teoría erótica del discurso de Sócrates/Diotima que prologa. A este respecto nos concentraremos en analizar cómo se elabora allí la pregunta sobre la naturaleza de eros y se formulan, a modo de primera respuesta, afirmaciones sobre su carácter intencional, su carencia constitutiva en cuanto necesariamente inscripto (...)
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  22. Initiation, Extraction, and Transformation.Gregory Kirk - 2015 - Idealistic Studies 45 (1).
    In this paper, I provide an account of what is frequently called Socrates’s “method,” and, more specifically, of what one is being asked by Socrates when he asks “what is x?” I argue that one is being asked to change one’s life, and to orient one’s life around the pursuit of wisdom. To answer Socrates’s question is to subject oneself to a process of extracting from oneself one’s accumulated prejudices; doing so requires one to abandon, not just ideas that have (...)
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  23. La peirástica socrática de Aristóteles.Eduardo H. Mombello - 2015 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 14:109-136.
    El propósito de este ensayo es presentar una lectura de los pasajes principales en los que Aristóteles deja ver qué comprende por πειραστική: una noción que los intérpretes consideran que él recortó sobre el perfil filosófico de Sócrates y su élenchos. Frente a una cantidad de dificultades presentadas por perspectivas influyentes, argumentaré que no hay razones para considerar que Aristóteles habría diferenciado la peirástica de la dialéctica ni por la forma de sus silogismos ni porque sus puntos de partida tengan (...)
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  24. Why Does Thrasymachus Blush? Ethical Consistency in Socrates' Refutation of Thrasymachus.Holly Moore - 2015 - Polis: The Journal for Ancient Greek Political Thought 32 (2):321-343.
    Most scholars agree that Socrates’ arguments in the course of his refutation of Thrasymachus in Plato’s Republic are at best weak and at worse fallacious. Some interpreters have used this logical inadequacy to argue that Socrates’ aim is psychotherapeutic rather than cognitive, but this does not address why Thrasymachus feels shamed. I argue in this article that Thrasymachus blushes not simply because his explicit propositions are contradictory but because two principles of his sophistic ēthos—that his skill requires knowledge and that (...)
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  25. Performance and Elenchos in Plato’s Ion.Fernando Muniz - 2015 - In Gabriele Cornelli (ed.), Plato's Styles and Characters: Between Literature and Philosophy. De Gruyter. pp. 187-202.
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  26. Dimensiones psicológicas del elenchos en el Gorgias.Richard D. Parry - 2015 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 14:65-76.
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  27. Psychological Dimensions of Elenchus in the Gorgias.Richard D. Parry - 2015 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 14:65-76.
    In this article, I argue that, in showing inconsistency of beliefs, Socratic elenchus is showing incompatibility of the desires those beliefs express. This thesis explains Socrates’ claim that, in refuting Callicles, he is also restraining his desires. The beliefs in question are about the best kind of life to lead; such beliefs express the second order desire to lead a life in which certain sorts of first order desires are satisfied. Socrates’ elenchus shows that Callicles is caught between two incompatible (...)
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  28. Elenchos Public Et Honte Dans la Troisieme Partie du Gorgias de Platon.Laura Candiotto - 2014 - Chôra 12:191-212.
    This article proposes an analysis of the use of emotions, in particular the shame, characterizing the elenctic method performed by Socrates in the dialogue with Callicles in the third part of Plato’s Gorgias. The elenchus aims at improving the interlocutor through a process of purification that is capable of changing his whole existence. However, Plato’s dialogues only rarely give testimony of a successful transformation occurring in the interlocutor. This is due to the interlocutor’s attitude towards shame : the feeling of (...)
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  29. Five Readings of Euthyphro.Gene Fendt - 2014 - Philosophy and Literature 38 (2):495-509.
    Euthyphro is frequently dissected for its philosophical dilemmas regarding god’s love’s relation to holiness, and whether justice is a part of the holy or the converse. But how can we understand it as a literary whole? This paper exhibits five ways in which it can be so understood: Euthyphro is the subjectivist patsy (both a literalist and divine command theorist) playing against Socrates’ natural law-like moral objectivity; the dialogue is elenchic because the dilemmas are true; the dialogue is elenchic, but (...)
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  30. Disputas por el método: ἔλεγχος y dialéctica en el Eutidemo de Platón.Hernán Inverso - 2014 - Circe de Clásicos y Modernos 18 (2):47-60.
    Platón delinea la filosofía como una disciplina que supera otros modos discursivos, como la poesía y la retórica, sugiriendo que deben ser transformados y orientados a criterios objetivistas con la dialéctica como parámetro en la cual tiene importancia central el mecanismo de la refutación. El presente trabajo se propone examinar este punto en el Eutidemo, prestando atención a la figura de Marsias para describir a Sócrates e identificar rasgos de la metodología platónica, y, sobre esta base, elucidar la relación entre (...)
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  31. Platonic Pedagogy in Augustine’s Dialogues.Erik Kenyon - 2014 - Ancient Philosophy 34 (1):151-168.
  32. Chapter 8. The Elenctic Strategies of Socrates: The Alcibiades I and the Commentary of Olympiodorus.François Renaud - 2014 - In Harold Tarrant & Danielle A. Layne (eds.), The Neoplatonic Socrates. University of Pennsylvania Press. pp. 118-126.
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  33. T.M. Tuozzo Plato's Charmides. Positive Elenchus in a “Socratic” Dialogue. [REVIEW]Dougal Blyth - 2013 - The Classical Review 63 (1):60-62.
  34. Socrates’ Elenctic Goals in Plato’s Early Definitional Dialogues.Dylan Futter - 2013 - Ancient Philosophy 33 (1):53-73.
  35. Ransdell on Socrates, Peirce, and Intellectual Modesty. Kasser - 2013 - Transactions of the Charles S. Peirce Society 49 (4):467.
    “Peirce and the Socratic Tradition” is a bold and suggestive paper. In it, Joseph Ransdell draws out a particular tradition of modesty allegedly exemplified by Socrates, Peirce, and few others in philosophy. At its heart, this tradition involves a clear-headed acceptance of some surprising implications of an obvious fact, viz. that human wisdom cannot involve taking a god’s eye view of things. The elenchus of Socrates and the doubt-belief theory of Peirce, Ransdell thinks, accurately reflect the starting points and aspirations (...)
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  36. Socrates Vs. Callicles: Examination & Ridicule in Plato’s Gorgias.David Levy - 2013 - Plato Journal 13:27-36.
    The Callicles colloquy of Plato’s Gorgias features both examination and ridicule. Insofar as Socrates’ examination of Callicles proceeds via the elenchus, the presence of ridicule requires explanation. This essay seeks to provide that explanation by placing the effort to ridicule within the effort to examine; that is, the judgment/pronouncement that something/ someone is worthy of ridicule is a proper part of the elenchic examination. Standard accounts of the Socratic elenchus do not include this component. Hence, the argument of this essay (...)
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  37. Euthyphro’s Elenchus Experience: Ethical Expertise and Self-Knowledge. [REVIEW]Robert C. Reed - 2013 - Ethical Theory and Moral Practice 16 (2):245-259.
    The paper argues that everyday ethical expertise requires an openness to an experience of self-doubt very different from that involved in becoming expert in other skills—namely, an experience of profound vulnerability to the Other similar to that which Emmanuel Levinas has described. Since the experience bears a striking resemblance to that of undergoing cross-examination by Socrates as depicted in Plato’s early dialogues, I illustrate it through a close reading of the Euthyphro, arguing that Euthyphro’s vaunted “expertise” conceals a reluctance to (...)
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  38. Plato’s Charmides: Positive Elenchus in a ‘Socratic’ Dialogue, by Thomas Tuozzo. [REVIEW]Benjamin A. Rider - 2013 - Ancient Philosophy 33 (2):425-430.
  39. Ideology, Socratic Elenchus, and Inglourious Basterds.Ian Schnee - 2013 - Film and Philosophy 17:1-22.
  40. Ignorance or Irony in Plato’s Socrates?: A Look Beyond Avowals and Disavowals of Knowledge.Scott J. Senn - 2013 - Plato Journal 13:77-108.
    My central thesis is that Socrates of Plato’s “early” dialogues believes he has the very wisdom he famously disavows. Eschewing the usual tack of analyzing his various avowals and disavowals of knowledge, I focus on other claims which entail a belief that he has wisdom par excellence—not just selfawareness of ignorance and not just so-called elenctic wisdom. First, I correct the common misimpression that Socrates is willing only to ask but not to answer questions. Indeed, he describes his own answers (...)
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  41. Plato's Philebus.Donald Davidson - 2012 - Routledge.
    The _Philebus_ is hard to reconcile with standard interpretations of Plato’s philosophy and in this pioneering work Donald Davidson, seeks to take the _Philebus _at face value and to reassess Plato’s late philosophy in the light of the results. The author maintains that the approach to ethics in the _Philebus _represents a considerable return to the methodology of the earlier dialogues. He emphasizes Plato’s reversion to the Socratic elenchus and connects it with the startling reappearance of Socrates as the leading (...)
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  42. Being Participation: The Ontology of the Socratic Method.Jessica Davis - 2012 - Analytic Teaching and Philosophical Praxis 33 (1):19-29.
    The dialogue format in Plato’s works is often described as a method conducive to eliciting interlocutors’ inherent knowledge, or as a tool by which elenchus, valued for its own sake, can be achieved. But to understand Plato in either of these ways is to miss the significance of the dialogue format predominant in his corpus, as well as the metaphysical underpinnings of the dialectic relation. In this essay I interpret the limitations of knowledge in Plato’s corpus as a correlate of (...)
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  43. Whip Scars on the Naked Soul: Myth and Elenchos in Plato's Gorgias.Radcliffe G. Edmonds - 2012 - In Catherine Collobert, Pierre Destrée & Francisco J. Gonzalez (eds.), Plato and Myth: Studies on the Use and Status of Platonic Myths. Brill.
  44. Dialectical Methodology: What is Behind the Ti Esti Question? / Vasilis Politis ; Socratic Induction in Plato and Aristotle / Hayden W. Ausland ; Aristotle's Definition of Elenchus in the Light of Plato's Sophist / Louis-Andre Dorion ; The Aristotelian Elenchus / Robert Bolton ; Aristotle's Gradual Turn From Dialectic.Wolfgang Kullmann - 2012 - In Jakob L. Fink (ed.), The Development of Dialectic From Plato to Aristotle. Cambridge University Press.
  45. Recollection and the Mathematician's Method in Plato's Meno.E. Landry - 2012 - Philosophia Mathematica 20 (2):143-169.
    I argue that recollection, in Plato's Meno , should not be taken as a method, and, if it is taken as a myth, it should not be taken as a mere myth. Neither should it be taken as a truth, a priori or metaphorical. In contrast to such views, I argue that recollection ought to be taken as an hypothesis for learning. Thus, the only methods demonstrated in the Meno are the elenchus and the hypothetical, or mathematical, method. What Plato's (...)
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  46. Performance E Élenkhos No Íon de Platão.Fernando Muniz - 2012 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 9:17-25.
    No Íon, a autoridade e a sabedoria de poetas e rapsodos são confrontadas por meios indiretos. O caráter oblíquo dessa estratégia impede o acesso direto ao conteúdo do diálogo e provoca inúmeros equívocos de leitura. Um fato contextual estimula mais ainda leituras equivocadas. A poesia tratada no Íon difere muito da forma como nós, modernos, a entendemos. Na Antiguidade grega, de base aural, a poesia era o modo privilegiado de conservação da tradição herdada, e permaneceu exercendo essa função capital até (...)
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  47. Performance E Élenkhos No Íon de Platão.Fernando Muniz - 2012 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 9:17-25.
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  48. The Elenctic Proof of Aristotle’s Principle of Non-contradiction.Dariusz Piętka - 2012 - Archiwum Historii Filozofii I Myśli Społecznej 57.
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  49. The Place of Displacement: The Elenchus in Plato’s Alcibiades I.James M. Ambury - 2011 - Ancient Philosophy 31 (2):241-260.
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  50. Aristote et l'elenchos socratique.Louis-André Dorion - 2011 - Les Etudes Philosophiques 99 (4):563.
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