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  1. Modes of Being at Sophist 255c-e.Fiona Leigh - 2012 - Phronesis 57 (1):1-28.
    Abstract I argue for a new interpretation of the argument for the non-identity of Being and Difference at Sophist 255c-e, which turns on a distinction between modes of being a property. Though indebted to Frede (1967), the distinction differs from his in an important respect: What distinguishes the modes is not the subject's relation to itself or to something numerically distinct, but whether it constitutes or conforms to the specification of some property. Thus my view, but not his, allows self-participation (...)
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  2. Being and Power in Plato's Sophist.Fiona Leigh - 2010 - Apeiron 43 (1):63-85.
  3.  91
    Restless Forms and Changeless Causes.Fiona Leigh - 2012 - Proceedings of the Aristotelian Society 112 (2pt2):239-261.
    It is widely held that in Plato's Sophist, Forms rest or change or both. The received opinion is, however, false—or so I will argue. There is no direct support for it in the text and several passages tell against it. I will further argue that, contrary to the view of some scholars, Plato did not in this dialogue advocate a kind of change recognizable as 'Cambridge change', as applicable to his Forms. The reason that Forms neither change nor rest is (...)
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  4. Platonic dialogue, maieutic method and critical thinking.Fiona Leigh - 2007 - Journal of Philosophy of Education 41 (3):309–323.
    In this paper I offer a reading of one of Plato's later works, the Sophist, that reveals it to be informed by principles comparable on the face of it with those that have emerged recently in the field of critical thinking. As a development of the famous Socratic method of his teacher, I argue, Plato deployed his own pedagogical method, a ‘mid‐wifely’ or ‘maieutic’ method, in the Sophist. In contrast to the Socratic method, the sole aim of this method is (...)
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  5.  64
    Self-Knowledge, Elenchus and Authority in Early Plato.Fiona Leigh - 2020 - Phronesis 65 (3):247-280.
    In some of Plato’s early dialogues we find a concern with correctly ascertaining the contents of a particular kind of one’s own psychological states, cognitive states. Indeed, one of the achievements of the elenctic method is to facilitate cognitive self-knowledge. In the Alcibiades, moreover, Plato interprets the Delphic injunction, ‘know yourself’, as crucially requiring cognitive self-knowledge, and ending in knowing oneself as subject to particular epistemic norms. Epistemic authority for self-knowledge is, for Plato, conferred on the basis of correct application (...)
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  6.  26
    Kinds of Self-Knowledge in Ancient Thought.Fiona Leigh - 2020 - In Self-Knowledge in Ancient Philosophy: The Eighth Keeling Colloquium in Ancient Philosophy. Oxford University Press. pp. 1-50.
    This chapter explores the topic of self-knowledge in ancient thought, asking in particular what the ancient concept (or concepts) of knowing oneself amounts to. The chapter begins by contrasting the issues which occupy ancient and contemporary discussions of self-knowledge, and the obvious points of continuity and discontinuity between the two. The author isolates two forms of self-knowledge: cognitive self-knowledge or knowledge of one’s own mental states, and dispositional self-knowledge or knowledge of one’s moral or intellectual dispositions, and traces the treatment (...)
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  7.  15
    Platonic Dialogue, Maieutic Method and Critical Thinking.Fiona Leigh - 2007 - Journal of Philosophy of Education 41 (3):309-323.
    In this paper I offer a reading of one of Plato’s later works, the Sophist, that reveals it to be informed by principles comparable on the face of it with those that have emerged recently in the field of critical thinking. As a development of the famous Socratic method of his teacher, I argue, Plato deployed his own pedagogical method, a ‘mid-wifely’ or ‘maieutic’ method, in the Sophist. In contrast to the Socratic method, the sole aim of this method is (...)
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  8. Plato on Art, Perspective, and Beauty in the Sophist.Fiona Leigh - 2009 - Literature & Aesthetics 19 (1):183-214.
  9.  26
    A companion to philosophy in Australia & New Zealand.Graham Robert Oppy, Nick Trakakis, Lynda Burns, Steven Gardner & Fiona Leigh (eds.) - 2011 - Clayton, Victoria, Australia: Monash University Publishing.
    This work is a companion to philosophy in Australia and New Zealand. It contains over two hundred entries on: Australasian philosophy departments; notable Australasian philosophers; significant events in the history of Australasian philosophy; and areas to which Australasian philosophers have made notable contributions.
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  10.  31
    The eudemian ethics on the voluntary, friendship, and luck: the Sixth S.V. Keeling Colloquium in Ancient Philosophy.Fiona Leigh (ed.) - 2012 - Boston: Brill.
    The papers in this collection on Aristotle’s Eudemian Ethics by Charles, Rowe, McCabe, Whiting, and Buddensiek, offer new readings of Aristotle on the voluntary, friendship, and good fortune in the EE, by treating the EE on its own terms.
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  11.  19
    X-RestlessForms andChangelessCauses.Fiona Leigh - 2012 - Proceedings of the Aristotelian Society 112 (2pt2):239-261.
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  12. Psychology and Value in Plato, Aristotle, and Hellenistic Philosophy.Margaret Hampson & Fiona Leigh (eds.) - 2022 - OUP.
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  13. Brill Online Books and Journals.Fiona Leigh - 2012 - Phronesis 57 (1).
  14.  12
    Psychology and Value in Plato, Aristotle, and Hellenistic Philosophy: The Ninth Keeling Colloquium in Ancient Philosophy.Fiona Leigh & Margaret Hampson (eds.) - 2022 - Oxford, GB: Oxford University Press.
    Ancient Greek thought saw the birth, in so-called Western philosophy, of the study now known as moral psychology. In its broadest sense, moral psychology encompasses the study of those aspects of human psychology relevant to our moral lives—desire, emotion, ethical knowledge, practical moral reasoning, and moral imagination—and their role in apprehending or responding to sources of value. This volume draws together contributions from leading international scholars in ancient philosophy, exploring central issues in the moral psychology of Plato, Aristotle, and the (...)
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  15.  20
    Self-Knowledge in Ancient Philosophy: The Eighth Keeling Colloquium in Ancient Philosophy.Fiona Leigh (ed.) - 2020 - Oxford University Press.
    Knowledge of one's own thoughts, character, and psychological states has long been a central focus of philosophical enquiry. Leading scholars explore the treatment of self-knowledge in ancient Greek thought, particularly in Plato, Aristotle, Hellenistic thinkers, and Plotinus, showing how their perspectives differ from those of today.
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  16.  10
    Says Who? Modes of Speaking in the Euthydemus.Fiona Leigh - 2019 - Australasian Philosophical Review 3 (2):123-130.
    Volume 3, Issue 2, June 2019, Page 123-130.
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  17. The Copula and Semantic Continuity in Plato's Sophist.Fiona Leigh - 2008 - Oxford Studies in Ancient Philosophy 34:105-121.
     
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  18. Themes in Plato, Aristotle, and Hellenistic Philosophy, Keeling Lectures 2011-2018, OPEN ACCESS.Fiona Leigh (ed.) - 2021 - University of Chicago Press.
  19.  27
    The status and power of the good in Plato’s Republic. [REVIEW]Fiona Leigh - 2023 - British Journal for the History of Philosophy 31 (6):1269-1278.
    What is it for a judgement, action, or character state to be itself a good thing, so genuinely worth pursuing? Readers of Plato's Republic discover that that it is by standing in the right relation to the Form of the Good that other things are, or become, good. In her recent monograph, Plato's Sun-Like Good, Sarah Broadie inverts the standard interpretive strategy by focusing primarily on the role of the Good in dialectic, and drawing conclusions about its metaphysical status on (...)
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