Search results for 'David E. Hahm' (try it on Scholar)

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  1.  2
    David E. Hahm (1978). The Origins of Stoic Cosmology. Philosophical Review 87 (4):620-623.
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  2.  10
    David E. Hahm (1985). The Stoic Theory of Change. Southern Journal of Philosophy 23 (S1):39-56.
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  3.  13
    David E. Hahm (2002). From Platonism to Pragmatism. Apeiron 35 (4):103-124.
    Teases out from assumptions underlying Polybius's constitutional theory an otherwise unknown subjectivist, agent-relative utilitarian theory of well-being. In contrast to other ancient theories, other-concern is assumed to be rooted in nonrational human nature and without moral value. Moral concepts arise within a social community from rational reflection on personal experience and lead to socially constructed moral values and political institutions that promote cooperative over competitive behaviors. The assumptions meet Arcesilaus's skeptical objections to dogmatic ethics. Polybius, some of whose political associates (...)
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  4. David E. Hahm (1976). Weight and Lightness in Aristotle and His Predecessors. In Peter K. Machamer & Robert G. Turnbull (eds.), Motion and Time, Space and Matter. Ohio State University Press 56--82.
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  5.  3
    David E. Hahm & J. Malitz (1986). Die Historien des Poseidonios. Journal of Hellenic Studies 106:217.
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  6.  5
    David E. Hahm (1991). Zur Diskussion. Archiv für Geschichte der Philosophie 73 (3):297.
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  7.  7
    David E. Hahm (1982). The Fifth Element in Aristotle's "De Philosophia": A Critical Re-Examination. Journal of Hellenic Studies 102:60-74.
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    David E. Hahm (2001). Posidonius. Vol. 3: The Translation of the Fragments (Review). American Journal of Philology 122 (3):445-447.
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  9.  8
    David E. Hahm (1999). Plato, Carneades, and Cicero's Philus (Cicero, Rep. 3.8–31). Classical Quarterly 49 (01):167-183.
    The centrepiece of Cicero's De re publica is a discussion of justice . This discussion, which evokes the theme of the Platonic dialogue after which it was named, consists of a set of three speeches. It begins with a speech opposing justice, placed in the mouth of L. Furius Philus and alleged by him to be modelled on the second of a pair of speeches for and against justice delivered in Rome in 155 B.C. by the Greek Academic philosopher Carneades (...)
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  10.  3
    David E. Hahm (2015). What Did the Romans Know? An Inquiry Into Science and Worldmaking. Annals of Science 72 (1):134-137.
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    David E. Hahm (1994). The Continuous and the Discrete: Ancient Physical Theories From a Contemporary Perspective. Journal of the History of Philosophy 32 (4):663-665.
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  12. David E. Hahm (1991). Aristotle and the Stoics: A Methodological Crux. Archiv für Geschichte der Philosophie 73 (3):297-311.
     
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  13. David E. Hahm (1971). Aristotle's PhysicsHippocrates G. ApostleAristotle's Physics, Books I and IIW. Charlton. Isis 62 (1):111-113.
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  14. David E. Hahm (1972). Chrysippus' Solution to the Democritean Dilemma of the Cone. Isis 63 (2):205-220.
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  15. David E. Hahm (1992). Diogenes Laertius VII: On the Stoics. In Wolfgang Haase (ed.), Philosophie, Wissenschaften, Technik. Philosophie. De Gruyter 4076-4182.
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  16. David E. Hahm (1992). Diogenes Laertius VII: On the Stoics. In Wolfgang Haase (ed.), Philosophie, Wissenschaften, Technik. Philosophie. De Gruyter 4404-4412.
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  17. David E. Hahm (1971). Die Naturphilosophie des Straton von Lampsakos: Zur Geschichte des Problems der Bewegung im Bereich des frühen PeripatosMatthias Gatzemeier. Isis 62 (4):539-540.
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  18. David E. Hahm (1990). Index. In Wolfgang Haase (ed.), Philosophie, Wissenschaften, Technik. Philosophie. De Gruyter 3234-3259.
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  19. David E. Hahm (1989). Introduction À la Méthode d'AristoteJean-Paul Dumont. Isis 80 (1):175-176.
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  20. David E. Hahm (1990). John Philoponus' Criticism of Aristotle's Theory of AetherChristian Wildberg. Isis 81 (2):334-335.
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  21. David E. Hahm (2010). Katharina Volk.Manilius and His Intellectual Background. Xiv + 314 Pp., Illus., Bibl., Index. Oxford: Oxford University Press, 2009. $125. [REVIEW] Isis 101 (2):421-422.
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  22. David E. Hahm (2012). Lloyd P. Gerson .The Cambridge History of Philosophy in Late Antiquity. Volume 1. Xiii + 581 Pp., Illus. Volume 2. Vi + 601 Pp., Apps., Bibl., Indexes. Cambridge: Cambridge University Press, 2011. £150. [REVIEW] Isis 103 (2):393-395.
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  23. David E. Hahm (2009). Leonid Zhmud.The Origin of the History of Science in Classical Antiquity. Translated by Alexander Chernoglazov. X + 331 Pp. Berlin: Walter de Gruyter, 2006. $118.95. [REVIEW] Isis 100 (1):150-151.
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  24. David E. Hahm (1989). Posidonius’s Theory of Historical Causation. In Wolfgang Haase (ed.), Philosophie, Wissenschaften, Technik. Philosophie. De Gruyter 1325-1364.
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  25. David E. Hahm (1993). The Chain of Change: A Study of Aristotle's Physics VIIRobert Wardy. Isis 84 (3):556-557.
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  26. David E. Hahm (1990). The Ethical Doxography of Arius Didymus. In Wolfgang Haase (ed.), Philosophie, Wissenschaften, Technik. Philosophie. De Gruyter 2935-3055.
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  27. David E. Hahm (1977). The Pre-Socratics. A Collection of Critical EssaysAlexander P. D. Mourelatos. Isis 68 (2):316-317.
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  28.  11
    E. G. Turner, M. David, B. A. van Groningen, J. C. van Oven, E. Boswinkel, E. P. Wegener, A. H. R. E. Paap, M. Hombert & Cl Preaux (1953). Papyrologica Lugduno-Batava, edidit Institutum Papyrologicum Universitatis Lugduno-Batavae, moderantibus M. David, B. A. van Groningen, J. C. van Oven. I. The Warren PapyriPapyrologica Lugduno-Batava, edidit Institutum Papyrologicum Universitatis Lugduno-Batavae, moderantibus M. David, B. A. van Groningen, J. C. van Oven. II. Einige Wiener PapyriPapyrologica Lugduno-Batava, edidit Institutum Papyrologicum Universitatis Lugduno-Batavae, moderantibus M. David, B. A. van Groningen, J. C. van Oven. III. Some Oxford PapyriPapyrologica Lugduno-Batava, edidit Institutum Papyrologicum Universitatis Lugduno-Batavae, moderantibus M. David, B. A. van Groningen, J. C. van Oven. IV. De Herodoti reliquiis in papyris et membranis Aegyptiis servatisPapyrologica Lugduno-Batava, edidit Institutum Papyrologicum Universitatis Lugduno-Batavae, moderantibus M. David, B. A. van Groningen, J. C. van Oven. V. Recherches sur le Recensement dans l'Egypte romaine Papyrologica Lugduno-Batava, edidit Institutum Pap. [REVIEW] Journal of Hellenic Studies 73:163.
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  29.  13
    Marian A. David (1988). Review of E. Runggaldier: Signifier and Signified. Linguistico-Philosophical Enquiries Into the Problem of Reference. [REVIEW] Philosophy and History 21 (1):31-34.
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  30.  1
    Alfred David (1972). Essays and Explorations: Studies in Ideas, Language, and Literature. Morton W. BloomfieldSpeaking of Chaucer. E. Talbot Donaldson. [REVIEW] Speculum 47 (3):509-511.
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  31.  1
    S. E. (1987). Joseph Ben-David, 1920–1986. Minerva 25 (1-2):1-2.
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  32. J. Conrad, V. Crapanzano, M. Crick, J. Cripps, M. David, J. Derrida, N. B. Dirks, T. Docherty, N. Dorian & M. Douglas (1997). Collard, J. 54 Comito, T. 198 Condor, J. 205n2 Condry, E. 87-8, 90, 91. In Andrew Dawson, Jennifer Lorna Hockey & Andrew H. Dawson (eds.), After Writing Culture: Epistemology and Praxis in Contemporary Anthropology. Routledge 264.
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  33. Michael Dauphinais, Barry David, Matthew Levering, Kevin L. Hester & Emmanuel Housset (2007). Jason Byassee, Praise Seeking Understanding: Reading the Psalms with Augustine. Radical Traditions—Theology in a Postcritical Key. Grand Rapids, MI, and Cambridge, UK: Eerdmans, 2007. Remo Cacitti, Furiosa Turba. I Fondamenti Religiosi Dell'eversione Sociale, Della Dissidenza Politica E Della Contestazione Ecclesiale Dei Circoncellioni d'Africa. [REVIEW] Augustinian Studies 38 (2):469-470.
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  34. Hernández de la Fuente & A. David (2011). Vidas de Pitágoras. Editorial Atalanta.
    En el mundo occidental, la primera figura que encarna el arquetipo del mediador sapiencial entre la comunidad humana y lo divino es, sin duda, Pitágoras de Samos. Las implicaciones de las doctrinas de este chamán en la historia de las ideas son enormes, pues sus invenciones abarcan todos los campos del saber: matemáticas, astronomía, filosofía, retórica, política, adivinación, medicina y religión. Nada escapa a este sabio griego, al que se atribuye un famoso teorema matemático, las escalas musicales y la idea (...)
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  35.  11
    David E. Alexander (2010). Problems for Moral/Natural Supervenience: DAVID E. ALEXANDER. Religious Studies 47 (1):73-84.
    ???Everyone agrees that the moral features of things supervene on their natural features??? , 22). Everyone is wrong, or so I will argue. In the first section, I explain the version of moral supervenience that Smith and others argue everyone should accept. In the second section, I argue that the mere conceptual possibility of a divine command theory of morality is sufficient to refute the version of moral supervenience under consideration. Lastly, I consider and respond to two objections, showing, among (...)
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  36.  1
    David E. Cooper (1997). Wittgenstein, Heidegger and Humility: David E. Cooper. Philosophy 72 (279):105-123.
    In 1929, doubtless to the discomfort of his logical positivist host Moritz Schlick, Wittgenstein remarked, ‘To be sure, I can understand what Heidegger means by Being and Angst ’ . I return to what Heidegger meant and Wittgenstein could understand later. I begin with that remark because it has had an instructive career. When the passage which it prefaced was first published in 1965, the editors left it out—presumably to protect a hero of ‘analytic’ philosophy from being compromised by an (...)
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  37.  27
    Sandra D. Hojniak (2011). David E. Fisher: Much Ado About (Practically) Nothing. A History of the Noble Gases. [REVIEW] Foundations of Chemistry 13 (2):167-169.
    David E. Fisher: Much Ado about (Practically) Nothing. A History of the Noble Gases Content Type Journal Article Pages 1-3 DOI 10.1007/s10698-011-9114-0 Authors Sandra D. Hojniak, Department of Chemistry, Laboratory of Coordination Chemistry, Katholieke Universiteit Leuven, Celestijnenlaan 200F, 3001 Leuven, Belgium Journal Foundations of Chemistry Online ISSN 1572-8463 Print ISSN 1386-4238.
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  38.  5
    David E. Cooper (1984). Metaphors We Live By: David E. Cooper. Royal Institute of Philosophy Supplement 18:43-58.
    Aside from aperçus of Kant, Nietzsche, and of course, Aristotle, metaphor has not, until recently, received its due. The dominant view has been Hobbes': metaphors are an ‘abuse’ of language, less dangerous than ordinary equivocation only because they ‘profess their inconstancy’.
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  39.  2
    Margaret A. Fairhurst (1980). David E. Cooper on Language and Concept Possession. Journal of Philosophy of Education 14 (2):249–254.
    David e cooper has argued that it makes no sense to credit a young child with beliefs or concepts of any sort, since the young child lacks a fairly sophisticated linguistic system. in my paper i attempt to show that such a position cannot consistently be maintained. in fact, most of the arguments put forward by cooper to defend his position implicitly assume that the child has a conceptual system of some kind.
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  40. David E. Cooper (1983). The Free Man: David E. Cooper. Royal Institute of Philosophy Supplement 15:131-145.
    Not long after the historian, Seeley, had defined ‘perfect liberty’ as ‘the absence of all government’, Oscar Wilde wrote that a man can be totally free even in that granite embodiment of governmental constraint, prison. Ten years after Mill's famous defence of civil freedoms, On Liberty , Richard Wagner declaimed: I'll put up with everything—police, soldiers, muzzling of the press, limits on parliament… Freedom of the spiriti is the only thing for men to be proud of and which raises them (...)
     
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  41. David E. Cooper (1995). Technology: Liberation or Enslavement?: David E. Cooper. Royal Institute of Philosophy Supplement 38:7-18.
    The week, twenty-five years ago, of the Apollo spacecraft's return visit to the moon was described by Richard Nixon as the greatest since the Creation. Across the Atlantic, a French Academician judged the same event to matter less than the discovery of a lost etching by Daumier. Attitudes to technological achievement, then, differ. And they always have. Chuang-Tzu, over 2,000 years ago, relates an exchange between a Confucian passer-by and a Taoist gardener watering vegetables with a bucket drawn from a (...)
     
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  42.  54
    Andrea Borghini (2002). Oggetti Possibili E Oggetti Esistenti: La Teoria di David K. Lewis. Kykeyon 2:67-77.
    Quasi al termine della seconda guerra mondiale, alcuni ufficiali tedeschi diedero l’ordine di abbattere le storiche torri di San Gimignano; tutto pareva ormai deciso, quando un gruppo di civili riuscì con successo a ritardare l’esecuzione fino all’arrivo delle truppe alleate. Grazie a quei civili, le torri di San Gimignano sono ancora ben visibili a tutti, meta ogni anno di numerosi turisti; ma che cosa dire della possibilità che oggi esistessero soltanto le loro macerie? Esse rientrano in quella classe di cose (...)
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  43.  9
    Jerold J. Abrams (2016). Richard Rorty, Liberalism and Cosmopolitanism by David E. McClean. Transactions of the Charles S. Peirce Society 52 (1):118-122.
    David McClean’s book Richard Rorty, Liberalism and Cosmopolitanism is an excellent contribution to Rorty scholarship and pragmatism in general. The book begins with a masterful reconstruction of the tradition of American philosophy from Emerson and Thoreau to Peirce and James and Dewey, culminating in Rorty. This beginning, from the Preface entitled “Rorty’s ‘Violence of Direction’” to Chapter 1 entitled “From Pragmatism to Rortyism” occupies almost the first third, and seems to establish a three-part structure, of the book. The second (...)
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  44.  25
    Christian Coseru (2007). A Review of Buddhism, Virtue, and Environment, by David E. Cooper and Simon P. James. [REVIEW] Sophia 46 (2):75-77.
    Do Buddhist ‘moral’ principles, such as generosity, equanimity, and compassion, consistently map onto Greek and, more generally, Western ‘virtues’? In other words, is it at all possible to talk about a Buddhist ‘virtue ethics’? Should equanimity, for instance, be understood as having the same function in Buddhist moral thought as temperance has for Plato, Aristotle, or the Stoics? Does the Buddha’s effort to embody certain cardinal virtues (sīla) resemble the classical Greek and Roman pursuit of a life of personal flourishing (...)
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  45.  2
    Lore Hühn & David Carus (2012). David E. Cartwright , Schopenhauer: A Biography . Reviewed By. Philosophy in Review 32 (4):249-252.
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  46. David Pellauer (1992). John Bender and David E. Wellbery, Eds., Chronotypes: The Construction of Time Reviewed By. Philosophy in Review 12 (6):383-385.
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  47. David B. Martens (2004). David E. Cooper, Meaning Reviewed By. Philosophy in Review 24 (6):396-397.
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  48. David A. Hounshell (2014). David E. Nye.America's Assembly Line. Xii + 338 Pp., Illus., Bibl., Index. Cambridge, Mass./London: MIT Press, 2013. $29.95. [REVIEW] Isis 105 (1):203-204.
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  49. David Martens (2004). David E. Cooper, Meaning. [REVIEW] Philosophy in Review 24:396-397.
     
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  50. David Novitz (1987). "Metaphor": David E. Cooper. [REVIEW] British Journal of Aesthetics 27 (3):293.
     
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