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  1. Theories of Weight in the Ancient World: Four Essays on Democritus, Plato and Aristotle. A Study in the Development of Ideas. 2. Plato: Weight and Sensation. The Two Theories of the 'Timaeus'. [REVIEW]Denis O'Brien - 1984 - Brill.
  2.  12
    The relation of Anaxagoras and Empedocles.Denis O'Brien - 1968 - Journal of Hellenic Studies 88:93-113.
  3.  33
    Empedocles' Cosmic Cycle.Denis O'Brien - 1967 - Classical Quarterly 17 (01):29-.
    Hitherto reconstructions of Empedocles' cosmic cycle have usually been offered as part of a larger work, a complete history of Presocratic thought, or a complete study of Empedocles. Consequently there has perhaps been a lack of thoroughness in collecting and sifting evidence that relates exclusively to the main features of the cosmic cycle.
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  4.  1
    Aristotle's theory of movement.Denis O'brien - 1995 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 11 (1):47-86.
  5.  73
    La matière chez Plotin: son origine, sa nature.Denis O'Brien - 1999 - Phronesis 44 (1):45-71.
    The origin of matter is one of the last and greatest unsolved mysteries bedevilling modern attempts at understanding the philosophy of the "Enneads." There are two stages in the production of Intellect and of soul. The One or Intellect produces an undifferentiated other, which becomes Intellect or soul by itself turning towards and looking towards the prior principle, with no possibility of the One's "turning towards" or "seeing" itself. But where does matter come from? To arrive at his conception of (...)
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  6. Democritus, Weight and Size: An Exercise in the Reconstruction of Early Greek Philosophy.Denis O'Brien - 1981 - Brill.
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  7. Perception et intelligence dans le Timée de Platon.Denis O'Brien - 1997 - In T. Calvo & L. Brisson (eds.), Interpreting the Timaeus – Critias. Proceedings of the IV Symposium Platonicum. Selected papers. pp. 291--305.
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  8. Socrates and Protagoras on Virtue.Denis O'Brien - 2003 - In David Sedley (ed.), Oxford Studies in Ancient Philosophy, Volume Xxiv: Summer 2003. Oxford University Press.
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  9.  38
    Empedocles' Cosmic Cycle: A Reconstruction From the Fragments and Secondary Sources.Denis O'Brien - 1969 - London: Cambridge University Press.
    The cosmic cycle described in the surviving fragments of Empedocles' poem is the alternation, in endless succession, of Love and Strife. Dr O'Brien's book is primarily an analysis of this elaborate system. It seeks to determine the positions which Love and Strife occupy in the world at different times.
  10. Pour Interpréter Empédocle.Denis O'Brien - 1981 - Brill.
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  11.  10
    Empedocles' theories of seeing and breathing: the effect of a simile.Denis O'Brien - 1970 - Journal of Hellenic Studies 90:140-179.
    A curious irony hangs over the two similes of the lantern and the clepsydra which Empedocles used to describe his theories of seeing and breathing. Similes were a feature of Empedocles' style, and it is clear that on these two in particular he has lavished considerable care. They have been preserved in their entirety, as almost the longest continuous quotations which Aristotle makes from any author. Despite such auspicious beginnings, these two similes have proved peculiarly resistant to modern attempts at (...)
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  12.  9
    Derived light and eclipses in the fifth century.Denis O'Brien - 1968 - Journal of Hellenic Studies 88:114-127.
  13. A form that áis' of what áis not': existential einai in Plato's Sophist.Denis O'Brien - 2013 - In G. Boys-Stones, C. Gill & D. El-Murr (eds.), The Platonic Art of philosophy. Cambridge University Press.
     
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  14.  35
    « Immortel » et « impérissable » dans le Phédon de Platon.Denis O'Brien - 2007 - International Journal of the Platonic Tradition 1 (2):109-262.
    To unravel the intricacies of the last argument of the Phaedo for the immortality of the soul, the reader has to peel away successive presuppositions, his own, Plato's and not least the presupposition that Plato very skilfully portrays as being shared by Socrates and his friends.A first presupposition is the reader's own. According to our modern ways of thinking, a soul that is immortal, if there is such a thing, is a soul that lives forever. That presupposition is not shared (...)
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  15.  17
    Heavy and light in Democritus and Aristotle: two conceptions of change and identity.Denis O'Brien - 1977 - Journal of Hellenic Studies 97:64-74.
    Aristotle and Theophrastus are the two major sources for our knowledge of the atomist theory of weight.In theDe generatione et corruptioneAristotle argues that one atom may be hotter than another and that therefore the atoms cannot be impassible, since an atom which is only slightly hot could not fail to be acted upon by an atom that was very much hotter. The premiss to the argument Aristotle derives in part from a comparison with weight. It would be ridiculous, he claims, (...)
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  16.  15
    Plato the Pythagorean

    A Critical Study of Kenneth Sayre, Plato's Late Ontology, A Riddle Resolved.
    Denis O'Brien - 2009 - International Journal of the Platonic Tradition 3 (1):58-77.
  17. Théodicée Plotinienne, Théodicée Gnostique.Denis O'Brien - 1993 - Brill.
    Plotinus : a detailed study of Plotinus' theories on matter and the soul , in relation to select passages from his treatise Against the Gnostics.
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  18.  5
    Ancient Philosophy, Mystery, and Magic: Empedocles and Pythagorean Tradition. Peter Kingsley.Denis O'Brien - 1998 - Isis 89 (1):122-124.
  19.  2
    The Paradox of Change in Plato's Theaetetus. Part I. An Emendation of the Text (155b1-2) and the Origin of Error.Denis O'Brien - 2013 - Elenchos 34 (1):33-58.
    The text of Theaetetus 155b1-2 as recorded in the manuscripts and printed in current editions of the dialogue is marked by a syntactical anomaly and a logical non sequitur. Attempts at emendation by Proclus, Stephanus and Campbell have all been unsuccessful. To find the way back to Plato's original text, the reader will have to fight his way through a logical tangle and abandon the modish, but erroneous, belief that there is no difference in ancient Greek between ``complete'' and ``incomplete'' (...)
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  20.  6
    Colloquium 2.Denis O'brien - 1995 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 11 (1):47-86.
  21.  5
    Anaximander and Dr Dicks.Denis O'Brien - 1970 - Journal of Hellenic Studies 90:198-199.
    I am sorry to have annoyed Dr Dicks by criticising two articles of his in one of my footnotes. I limit myself to the four specific points raised, in the hope that Dr Dicks may one day be kind enough to substantiate his more general criticisms.Pseudo-GalenFive separate doxographical sources attribute to Anaxagoras the statement that the sun is larger, or many times larger, than the Peloponnese. Galen, or pseudo-Galen, notes that Anaxagoras' sun is larger than the earth. I suggested that (...)
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  22. Brill Online Books and Journals.Denis O'Brien - 2000 - Phronesis 45 (1).
  23.  20
    Hermann Diels on the Presocratics: Empedocles' double destruction of the cosmos (Aetius ii 4.8).Denis O'Brien - 2000 - Phronesis 45 (1):1-18.
    Stobaeus records a placitum where Empedocles says that the world is destroyed by the domination in turn of Love and of Strife. The placitum makes perfectly good sense in the context of Empedocles' belief that Love and Strife produce, in turn, a non-cosmic state of total unity (Love) and of total separation (Strife). But for over two hundred years scholars have been unable to hear that simple message. Sturz (1805) emended the text so as to make it fit the non-cyclical (...)
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  24.  1
    Empedocles' "Mountain Path''.Denis O'Brien - 2012 - Elenchos 33 (2):301-334.
    Empedocles' fr. 24 is known only from its quotation by Plutarch. The words as quoted leave themselves open to divergent interpretations. The context in Plutarch nonetheless holds out some hope of being able to decide which of the divergent interpretations would have matched the use that Empedocles himself made of the two verses in his poem.
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  25.  1
    The Paradox of Change in Plato's Theaetetus. Part II. Intricacies of Syntax and Meaning.Denis O'Brien - 2013 - Elenchos 34 (2):259-298.
    Plato's paradox of relative change in size and number cannot be understood unless the text is emended and unless full weight is given to shifts of mood and tense and to the play of particles. The critical reader will also need to adapt to a non-Fregean concept of equality and to a definition of change different from Geach's definition of "Cambridge change''. Only so will the structure of the paradox explain young Theaetetus' bewilderment, while also showing that the author of (...)
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