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  1. Plato’s Theory of Knowledge: The Theaetetus and the Sophist of Plato.F. M. Cornford - 1935 - Routledge & Kegan Paul.
  2.  39
    Plato's Theory of Knowledge.D. T. & F. M. Cornford - 1936 - Journal of Hellenic Studies 56 (3):111.
    First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.
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  3.  35
    Plato's Cosmology.D. T. & F. M. Cornford - 1937 - Journal of Hellenic Studies 57 (1):276.
  4. Plato's Theory of Knowledge.F. M. Cornford - 1936 - Philosophy 11 (42):210-211.
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  5.  9
    The Ethics of Aristotle.F. M. Cornford - 1902 - International Journal of Ethics 12 (2):239-247.
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  6.  13
    Principium Sapientiae: The Origins of Greek Philosophical Thought.F. E. Sparshott & F. M. Cornford - 1954 - Philosophical Review 63 (4):606.
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  7.  23
    Thucydides Mythistoricus.F. M. Cornford - 1907 - Journal of Hellenic Studies 27:307.
  8. Plato's Cosmology.F. M. Cornford - 1937 - Philosophy 12 (48):482-483.
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  9.  92
    Mathematics and Dialectic in the Republic VI.-VII. (II.).F. M. Cornford - 1932 - Mind 41 (162):173-190.
  10.  80
    Mathematics and Dialectic in the Republic VI.-VII. (I.).F. M. Cornford - 1932 - Mind 41 (161):37-52.
  11.  85
    Mysticism and Science in the Pythagorean Tradition.F. M. Cornford - 1922 - Classical Quarterly 16 (3-4):137-.
    The object of this paper is to show that, in the sixth and fifth centuries B.C., two different and radically opposed systems of thought were elaborated within the Pythagorean school. They may be called respectively the mystical system and the scientific. All current accounts of Pythagoreanism known to me attempt to combine the traits of both systems in one composite picture, which naturally fails to hold together. The confusion goes back to Aristotle, who usually speaks indiscriminately of ‘the Pythagoreans,’ though (...)
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  12. Plato's Cosmology: The Timaeus of Plato.F. M. Cornford - 1938 - Mind 47 (185):73-80.
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  13. The unwritten Philosophy and other Essays.F. M. Cornford & W. K. C. Guthrie - 1951 - Revue Philosophique de la France Et de l'Etranger 141:580-581.
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  14.  52
    Innumerable Worlds in Presocratic Philosophy.F. M. Cornford - 1934 - Classical Quarterly 28 (01):1-.
    Zeller argued that the ‘innumerable worlds’ mentioned in accounts of Anaximander's system must be an endless succession of single worlds, not an unlimited number of coexistent worlds scattered through infinite space, some always coming into being while others are passing away. Zeller pointed out that a succession of single worlds is grounded in the principles of the system. ‘Things perish into that from which they had their birth… according to the order of Time,’ a cycle of birth, existence, and destruction. (...)
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  15.  26
    Mysticism and Science in the Pythagorean Tradition.F. M. Cornford - 1922 - Classical Quarterly 16 (3-4):137-150.
    The object of this paper is to show that, in the sixth and fifth centuries B.C., two different and radically opposed systems of thought were elaborated within the Pythagorean school. They may be called respectively the mystical system and the scientific. All current accounts of Pythagoreanism known to me attempt to combine the traits of both systems in one composite picture, which naturally fails to hold together. The confusion goes back to Aristotle, who usually speaks indiscriminately of ‘the Pythagoreans,’ though (...)
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  16.  19
    The Ethics of Aristotle.F. M. Cornford - 1900 - Methuen.
  17. Principium Sapientiae: The Origins of Greek Philosophical Thought.F. M. Cornford & W. K. C. Guthrie - 1954 - Philosophy 29 (111):370-372.
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  18.  15
    Mysticism and Science in the Pythagorean Tradition.F. M. Cornford - 1923 - Classical Quarterly 17 (1):1-12.
    We can now approach the interpretation of the famous symbol called the Tetractys or Tetrad, which is a compendium of Pythagorean mysticism. The tetractys is itself a system of numbers. It symbolizes the ‘elements of number,’ which are the elements of all things. It contains the concordant ratios of the musical harmony. It might well be described in the Pythagorean oath as ‘containing the root and fountain of everflowing Nature.’ In one of the acousmata preserved in Iamblichus it is identified (...)
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  19.  56
    Parmenides' Two Ways.F. M. Cornford - 1933 - Classical Quarterly 27 (02):97-.
    The object of this paper is to determine the relations between the two parts of Parmenides' poem: the Way of Truth, which deduces the necessary properties of a One Being, and the False Way, which contains a cosmogony based on ‘what seems to mortals, in which there is no true belief.’.
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  20.  34
    The Republic of Plato Translated with Introduction and Notes.D. T. & F. M. Cornford - 1941 - Journal of Hellenic Studies 61:42.
  21.  36
    Anaxagoras' Theory of Matter—I.F. M. Cornford - 1930 - Classical Quarterly 24 (01):14-30.
    Anaxagoras’ theory of matter offers a problem which, in bald outline, may be stated as follows. The theory rests on two propositions which seem flatly to contradict one another. One is the principle of Homoeomereity: A natural substance such as a piece of gold, consists solely of parts which are like the whole and like one another—every one of them gold and nothing else. The other is: ‘There is a portion of everything in everything’, understood to mean that a piece (...)
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  22. The Unwritten Philosophy.F. M. Cornford & W. K. C. Guthrie - 1950 - Tijdschrift Voor Filosofie 12 (4):774-775.
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  23.  10
    Principium Sapientiae. The Origins of Greek Philosophical Thought.J. L. Ackrill, F. M. Cornford & W. K. C. Guthrie - 1954 - Philosophical Quarterly 4 (17):378.
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  24.  16
    Parmenides' Two Ways.F. M. Cornford - 1933 - Classical Quarterly 27 (2):97-111.
    The object of this paper is to determine the relations between the two parts of Parmenides' poem: the Way of Truth, which deduces the necessary properties of a One Being, and the False Way, which contains a cosmogony based on ‘what seems to mortals, in which there is no true belief.’.
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  25.  20
    Was the Ionian Philosophy Scientific?F. M. Cornford - 1942 - Journal of Hellenic Studies 62:1-7.
  26.  48
    Plato and Orpheus.F. M. Cornford - 1903 - The Classical Review 17 (09):433-445.
  27.  13
    Innumerable Worlds in Presocratic Philosophy.F. M. Cornford - 1934 - Classical Quarterly 28 (1):1-16.
    Zeller argued that the ‘innumerable worlds’ mentioned in accounts of Anaximander's system must be an endless succession of single worlds, not an unlimited number of coexistent worlds scattered through infinite space, some always coming into being while others are passing away. Zeller pointed out that a succession of single worlds is grounded in the principles of the system. ‘Things perish into that from which they had their birth… according to the order of Time,’ a cycle of birth, existence, and destruction. (...)
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  28.  53
    Greek Religion to the Time of Hesiod. By A. Le Marchant. Pp. Viii + 186. Manchester: Sherratt and Hughes, 1923. 7s. 6d. Net. [REVIEW]F. M. Cornford - 1924 - The Classical Review 38 (3-4):90-90.
  29.  42
    A History Of Greek Public Finance. [REVIEW]F. M. Cornford - 1924 - The Classical Review 38 (5-6):140-140.
  30.  32
    The Idea of Immortality. [REVIEW]F. M. Cornford - 1923 - The Classical Review 37 (5-6):132-133.
  31.  30
    The Influence of Platonism. [REVIEW]F. M. Cornford - 1925 - The Classical Review 39 (7-8):186-186.
  32.  27
    Butler's Translation of the Odyssey. [REVIEW]F. M. Cornford - 1901 - The Classical Review 15 (4):221-222.
  33. Before and after Socrates, 1932.F. M. Cornford - 1950 - Tijdschrift Voor Filosofie 12 (4):775-776.
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  34. No Title Available.F. M. Cornford - 1936 - Philosophy 11 (42):249-249.
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  35.  31
    The So-Called Kommos in Greek Tragedy.F. M. Cornford - 1913 - The Classical Review 27 (02):41-45.
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  36.  44
    Elpis and Eros.F. M. Cornford - 1907 - The Classical Review 21 (08):228-232.
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  37.  34
    Aeschylus, Eumenides 945.F. M. Cornford - 1924 - The Classical Review 38 (5-6):113-.
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  38. ROBINSON, R. -Plato's Earlier Dialectic. [REVIEW]F. M. Cornford - 1942 - Mind 51:386.
  39.  43
    A New Fragment of Parmenides.F. M. Cornford - 1935 - The Classical Review 49 (04):122-123.
  40.  58
    Zahl Und Gestalt Bei Platon Und Aristoteles. Von Julius Stenzel. One Vol. Pp. Viii + 146. Leipzig: Teubner, 1924. 6 Gold Marks. [REVIEW]F. M. Cornford - 1924 - The Classical Review 38 (7-8):209-209.
  41.  34
    Hermes- Nous and Pan- Logos in Pindar, Ol. II.F. M. Cornford - 1912 - The Classical Review 26 (06):180-181.
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  42.  23
    Principium Sapientiae: The Origins of Greek Philosophical Thought. By F. M. Cornford. Pp. Viii + 271. Cambridge: University Press, 1951. 25s. [REVIEW]H. J. Rose & F. M. Cornford - 1954 - Journal of Hellenic Studies 74 (4):216-216.
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  43.  21
    [Plato] Eryxias 393B.F. M. Cornford - 1932 - The Classical Review 46 (04):156-.
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  44.  27
    Plato, Theaetetus 209d.F. M. Cornford - 1930 - The Classical Review 44 (04):114-.
  45.  27
    Notes on the Oresteia.F. M. Cornford - 1939 - The Classical Review 53 (5-6):162-165.
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  46. The "Polytheism" of Plato: An Apology.F. M. Cornford - 1938 - Mind 47 (187):321-330.
  47.  24
    Liddell and Scott.F. M. Cornford - 1920 - The Classical Review 34 (3-4):79-.
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  48.  23
    Lectures on Classical Subjects. By W. R. Hardie, M.A. Macmillan & Co. 1903. PP. X, 348. 7s. Net.F. M. Cornford - 1904 - The Classical Review 18 (05):277-.
  49.  24
    Aristotle, Physics 250A 9–19 and 266A 12–24.F. M. Cornford - 1932 - Classical Quarterly 26 (01):52-.
    The first of these passages states some simple principles of mechanics. The second uses one of these principles to prove that a finite mover cannot cause a motion that will occupy unlimited time. The argument there has given much trouble to commentators because the principle in question was not understood, owing to the choice of a false reading in the earlier passage.
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  50.  11
    Hermes, Pan, Logos.F. M. Cornford - 1909 - Classical Quarterly 3 (4):281-284.
    The object of this paper is to supplement Dr. Zielinski's admirable articles on Hermes und die Hermetik by calling attention to a passage in Aristotle where the triad–Hermes, Pan, Logos –appears, and by showing that there is some probability that the passage refers to a lost work of the rhetorician Alkidamas, the pupil of Gorgias.
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