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Kenneth Dorter [72]Kenneth Neil M. Dorter [2]
  1. The Transformation of Plato's Republic.Kenneth Dorter - 2005 - Lexington Books.
    Author Ken Dorter, in a passage-by-passage analysis traces Plato's depiction of how the most basic forms of human functioning and social justice contain the seed of their evolution into increasingly complex structures, as well as the seed of their degeneration. Dorter also traces Plato's tendency to begin an investigation with models based on rigid distinctions for the sake of clarity, which are subsequently transformed into more fluid conceptions that no longer sacrifice complexity and subtlety for clarity.
     
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  2. Plato's Phaedo : An Interpretation.Kenneth Dorter - 1982 - University of Toronto Press, C1982.
    In lieu of an abstract, here is a brief excerpt of the content: -/- [99] JOURNAL OF THE HISTORY OF PHILOSOPHY 23:1 JANUARY 198 5 Book Reviews Kenneth Dorter. Plato's 'Phaedo': An Interpretation. Toronto: University of Toronto Press, 1982. Pp. xi + 233. $28.50. Kenneth Dorter of the University of Guelph has given us a useful and unusual study of the Phaedo, which will attract the interest of a variety of Plato's readers. He provides the careful studies of the dialogue's (...)
     
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  3.  60
    The Method of Division and the Division of the Phaedrus.Kenneth Dorter - 2006 - Ancient Philosophy 26 (2):259-273.
  4.  15
    Indeterminacy and Moral Action in Laozi.Kenneth Dorter - 2014 - Dao: A Journal of Comparative Philosophy 13 (1):63-81.
    There is an apparent tension in Laozi 老子 between his denial of the adequacy of positive theoretical formulations and his concomitant endorsement of certain kinds of practical action over others. Laozi writes, for example, “Where they all know the good as good, there is evil, Therefore Being and non-being produce each other” (Laozi 2.3–5), which suggests that good and evil produce each other the way being and non-being produce each other; in which case to do good will lead to evil (...)
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  5. Metaphysics and Morality in Neo-Confucianism and Greece: Zhu XI, Plato, Aristotle, and Plotinus.Kenneth Dorter - 2009 - Dao: A Journal of Comparative Philosophy 8 (3):255-276.
    If Z hu Xi had been a western philosopher, we would say he synthesized the philosophies of Plato, Aristotle, and Plotinus: that he took from Plato the theory of forms, from Aristotle the connection between form and empirical investigation, and from Plotinus self-differentiating holism. But because a synthesis abstracts from the incompatible elements of its members, it involves rejection as well as inclusion. Thus, Z hu Xi does not accept the dualism by which Plato opposed to the rational forms an (...)
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  6.  19
    A Dialectical Reading of the Bhagavadgita.Kenneth Dorter - 2012 - Asian Philosophy 22 (4):307-326.
    The Gita at first appears to be a series of explanations of various kinds of yoga strung together in no apparent order, and several of its claims and arguments seem to contradict one another. I argue that the apparent contradictions disappear if we see the arguments as related to one another dialectically rather than analytically. From an analytic perspective contradictions are either merely verbal and can be disambiguated by a conceptual distinction, or else they render the statement meaningless. A dialectical (...)
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  7.  47
    Form and Good in Plato's Eleatic Dialogues: The Parmenides, Theaetetus, Sophist, and Statesman.Kenneth Neil M. Dorter - unknown
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  8.  38
    The Divided Line and the Structure of Plato's "Republic".Kenneth Dorter - 2004 - History of Philosophy Quarterly 21 (1):1 - 20.
  9.  5
    The Method of Division and the Division of the Phaedrus.Kenneth Dorter - 2006 - Ancient Philosophy 26 (2):259-273.
  10.  62
    The Ion: Plato's characterizatIon of Art.Kenneth Dorter - 1973 - Journal of Aesthetics and Art Criticism 32 (1):65-78.
  11. Form and Good in Plato's Eleatic Dialogues the Parmenides, Theaetetus, Sophist, and Statesman.Kenneth Dorter - 1994 - University of California Press.
  12.  47
    Socrates' Refutation of Thrasymachus and Treatment of Virtue.Kenneth Dorter - 1974 - Philosophy and Rhetoric 7 (1):25 - 46.
  13. Plato's Republic.Kenneth Dorter - 1994 - Teaching Philosophy 17 (1):69-71.
  14.  46
    Diairesis and the Tripartite Soul in the Sophist.Kenneth Dorter - 1990 - Ancient Philosophy 10 (1):41-61.
  15.  42
    The Concept of the Mean in Confucius and Plato.Kenneth Dorter - 2002 - Journal of Chinese Philosophy 29 (3):317–335.
  16.  15
    Three Disappearing Ladders in Plato.Kenneth Dorter - 1996 - Philosophy and Rhetoric 29 (3):279-299.
  17.  36
    Virtue, Knowledge, and Wisdom: Bypassing Self-Control.Kenneth Dorter - 1997 - Review of Metaphysics 51 (2):313 - 343.
    SOCRATES’ CLAIM THAT VIRTUE IS KNOWLEDGE implies that if we behave in an unvirtuous way we must be ignorant of what goodness really is. No allowance is made for the possibility that we may know what is good but act otherwise because we are too weak to resist temptation or fear—in other words that we may lack self-mastery. In a famous passage Aristotle rejects the Socratic model.
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  18.  22
    A Dual Dialectic in the "Symposium".Kenneth Dorter - 1992 - Philosophy and Rhetoric 25 (3):253 - 270.
  19.  10
    Diairesis and the Tripartite Soul in the Sophist.Kenneth Dorter - 1990 - Ancient Philosophy 10 (1):41-61.
  20.  98
    Free Will, Luck, and Happiness in the Myth of Er.Kenneth Dorter - 2003 - Journal of Philosophical Research 28:129-142.
    According to the Myth of Er we are responsible for our character because we chose it before birth. But any choice is determined by our present character, sothere is an indefinite regress and we cannot be entirely responsible for our character. The Myth of Er can be seen as the first formulation of the problem of free will, which Aristotle demythologizes in Nicomachean Ethics III.5. Plato's solution is that freedom is compatible with causal determinism because it does not mean indeterminism (...)
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  21. Conceptual Truth and Aesthetic Truth.Kenneth Dorter - 1990 - Journal of Aesthetics and Art Criticism 48 (1):37-51.
  22.  38
    Thought and Expression in Spinoza and Shankara.Kenneth Dorter - 2014 - Symposium 18 (1):215-235.
    Philosophers from traditions that are not only entirely different but apparently uninfluenced by each other sometimes show remarkable similarities. In the case of Spinoza and Shankara such similarities include the dual-aspect model according to which the apparent pluralism of the world rests on an inadequate perception of its oneness, and the way the overcoming of that inadequacy is conceived as a liberation from the passions and an achievement of immortality. A significant difference between the two, however, is that Spinoza's explanations (...)
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  23.  38
    The Quarrel Between Philosophy and Poetry.Kenneth Dorter - 1989 - Review of Metaphysics 42 (4):848-850.
    Stanley Rosen's latest book is a collection of essays, the first of which gives the collection its title. The essays are undated, presumably as a way of emphasizing their continuity, but are said to "have been written at various times during the past thirty years" ; some of them are published here for the first time. Although most are on Plato, two are on Aristotle, and two on contemporary continental philosophy. The collection displays Rosen's considerable skill at wide-ranging, scholarly, and (...)
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  24.  45
    The Reciprocity Argument and the Structure of Plato's Phaedo.Kenneth Dorter - 1977 - Journal of the History of Philosophy 15 (1):1-11.
  25.  35
    Socrates on Life, Death and Suicide.Kenneth Dorter - 1976 - Laval Théologique et Philosophique 32 (1):23.
  26.  29
    First Philosophy: Metaphysics or Epistemology?Kenneth Dorter - 1972 - Dialogue 11 (1):1-22.
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  27.  35
    Imagery and Philosophy in Plato's Phaedrus.Kenneth Dorter - 1971 - Journal of the History of Philosophy 9 (3):279-288.
  28.  53
    Philosopher-Rulers.Kenneth Dorter - 2001 - Ancient Philosophy 21 (2):335-356.
  29.  32
    The Fusion and Diffusion of Musical Traditions1.Kenneth Dorter - 2004 - The European Legacy 9 (2):163-172.
    The question whether the fusion of the musical traditions of different cultures is a good thing or not is irrelevant in practical terms, since there is no realistic possibility of preventing it, but the advantages and disadvantages that the process brings are worth considering nevertheless. The loss of diversity that results when one tradition is overwhelmed by its contact with a more influential one is not redressed by the increased variety that comes about within the dominant tradition, since the latter (...)
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  30. The Phaedo's Final Argument.Kenneth Dorter - 1976 - Canadian Journal of Philosophy, Supplementary Volume 2:165.
  31.  23
    Equality, Recollection, and Purification.Kenneth Dorter - 1972 - Phronesis 17 (3):198-218.
  32.  32
    The Masks of Dionysos: A Commentary on Plato's Symposium.Kenneth Dorter - 1994 - Review of Metaphysics 48 (1):122-124.
    Daniel Anderson's commentary on the Symposium consists of careful readings of all the individual speeches, in which he is concerned not only with the overt arguments but even more with their subtext. The subtext is Dionysian--a theme implicit in the dialogue's setting as the celebration of Agathon's victory at a drama festival, since such festivals were in honor of Dionysus--and the dialogue as a whole is about the irreducible dialectic between form and formlessness, Apollo and Dionysus. Dionysus represents the life (...)
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  33.  21
    Incantation and Aporia in Plato's Rhetoric.Kenneth Dorter - 1996 - Philosophy and Rhetoric 29 (3):v-vi.
  34.  31
    Missing Socrates: Problems of Plato's Writing.Kenneth Dorter - 1992 - Review of Metaphysics 45 (4):856-857.
    A philosopher to whom the history of philosophy has been ascribed as "footnotes" can obviously be read in many ways, and Plato has been read as Neoplatonist, proto-Christian, linguistic analyst, and existentialist, among other things. It is no surprise then to find a deconstructionist reading him as a postmodernist. Jay Farness's reading is deconstructive in the Derridian sense, except that, unlike Derrida, he is aware that such a reading is amenable to Plato's enterprise rather than destructive of it. In the (...)
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  35.  33
    The Significance of the Speeches in Plato's Symposium.Kenneth Dorter - 1969 - Philosophy and Rhetoric 2 (4):215 - 234.
  36.  3
    Philosopher-Rulers: How Contemplation Becomes Action.Kenneth Dorter - 2001 - Ancient Philosophy 21 (2):335-356.
  37.  49
    Plato's Image of Immortality.Kenneth Dorter - 1976 - Philosophical Quarterly 26 (105):295-304.
  38.  41
    Nihilism: A Philosophical Essay. By Stanley Rosen. New Haven: Yale University Press; Montreal: McGill University Press. 1969. Pp. Xx, 241. $ 8.50. [REVIEW]Kenneth Dorter - 1971 - Dialogue 10 (4):797-799.
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  39.  23
    Acastos.Kenneth Dorter - 1989 - Teaching Philosophy 12 (2):207-209.
  40.  41
    Sparshott's Theory of the Arts.Kenneth Dorter - 1987 - British Journal of Aesthetics 27 (4):363-370.
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  41.  25
    The Tragedy and Comedy of Life: Plato's Philebus.Kenneth Dorter - 1994 - Review of Metaphysics 47 (4):799-801.
    As one would expect, Benardete's commentary, too, is much more concerned with the literary dimension of the dialogue than are its predecessors; so much so in fact that they cannot really be compared. The difference is almost as fundamental as that between a world constituted by visual experiences and one constituted by aural ones. Benardete evinces no interest in some of the issues which most exercise other commentators, such as whether the theory of forms has undergone any revisions. On the (...)
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  42.  20
    Metaphysics: The Elements.Kenneth Dorter - 1986 - Review of Metaphysics 40 (2):367-369.
    The flyer accompanying Metaphysics: the Elements describes it as The English tradition, on the whole, from its beginnings in Robert Grosseteste, Roger Bacon, and William of Ockham, in the twelfth, thirteenth, and fourteenth centuries, has been unsympathetic to teleological explanations, preferring the procedures of what came to be called empirical science; and it is to this tradition that Aune's book clearly belongs. It is hardly a comprehensive survey of what the traditional metaphysicians themselves considered their key concepts, nor is it (...)
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  43.  36
    The Dramatic Aspect of Plato's Phaedo.Kenneth Dorter - 1970 - Dialogue 8 (4):564-580.
  44.  19
    Plato’s Sophist. [REVIEW]Kenneth Dorter - 2001 - International Studies in Philosophy 33 (4):127-130.
  45.  32
    Technics and Praxis. By Don Ihde. Dordrecht, Holland: D. Reidel Publishing Company. 1979. Volume XXIV of Boston Studies in the Philosophy of Science. Pp. Xxviii, 151. [REVIEW]Kenneth Dorter - 1981 - Dialogue 20 (3):606-610.
  46.  12
    Free Will, Luck, and Happiness in the Myth of Er.Kenneth Dorter - 2003 - Journal of Philosophical Research 28:129-142.
    According to the Myth of Er we are responsible for our character because we chose it before birth. But any choice is determined by our present character, sothere is an indefinite regress and we cannot be entirely responsible for our character. The Myth of Er can be seen as the first formulation of the problem of free will, which Aristotle demythologizes in Nicomachean Ethics III.5. Plato's solution is that freedom is compatible with causal determinism because it does not mean indeterminism (...)
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  47.  17
    Imagery and Philosophy in Plato's.Kenneth Dorter - 1971 - Journal of the History of Philosophy 9 (3).
  48.  28
    Beyond Metaphysics? The Hermeneutic Circle in Contemporary Continental Philosophy John Llewelyn Atlantic Highlands, NJ: Humanities Press; London: Macmillan Press, 1985. Pp. Xvii, 238.Kenneth Dorter - 1987 - Dialogue 26 (3):603.
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  49.  21
    Levels of Knowledge in the "Theaetetus".Kenneth Dorter - 1990 - Review of Metaphysics 44 (2):343 - 373.
    I WOULD LIKE TO PUT FORWARD the suggestion that the Theaetetus is a progressive development of the concept of knowledge. To this end, instead of focusing on one or two particular passages, I shall go through the dialogue as a whole in terms of what it has to say about the problem of knowledge. I hope that what is gained in a synoptic view of the dialogue will compensate for comparatively brief time spent on each passage.
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  50.  10
    The Phaedo's Final Argument.Kenneth Dorter - 1976 - Canadian Journal of Philosophy 6 (sup1):165-180.
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