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Nathan Powers [9]Nathan M. Powers [2]
  1. Creation and Divine Providence in Plotinus.Christopher Noble & Nathan Powers - 2015 - In Anna Marmodoro & Brian Prince (eds.), Causation and Creation in Late Antiquity. pp. 51-70.
    In this paper, we argue that Plotinus denies deliberative forethought about the physical cosmos to the demiurge on the basis of certain basic and widely shared Platonic and Aristotelian assumptions about the character of divine thought. We then discuss how Plotinus can nonetheless maintain that the cosmos is «providentially» ordered.
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  2. The Stoic Argument for the Rationality of the Cosmos.Nathan Powers - 2012 - Oxford Studies in Ancient Philosophy 43:245-269.
  3.  43
    The Natural Theology of Xenophon’s Socrates.Nathan Powers - 2009 - Ancient Philosophy 29 (2):249-266.
  4.  38
    The System of the Sceptical Modes in Sextus Empiricus.Nathan Powers - 2010 - Apeiron 43 (4):157-172.
  5. The Oxford Handbook of Hellenistic Philosophy.Jacob Klein & Nathan Powers (eds.) - forthcoming - Oxford University Press.
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  6.  28
    Plato's Demiurge as Precursor to the Stoic Providential God.Nathan Powers - 2013 - Classical Quarterly 63 (2):713-722.
    There is a striking resemblance between the physical theory of Plato'sTimaeusand that of the Stoics; striking enough, indeed, to warrant the supposition that the latter was substantially influenced by the former. In attempting to trace the main lines of this influence, scholars have tended to focus attention almost exclusively on the Stoics' choice and characterization of the world's ultimate constituents: a rational principle that pervades and controls a material principle. In this paper, I offer some suggestions about how the early (...)
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  7.  23
    Plato’s Cure for Impiety in Laws X.Nathan Powers - 2014 - Ancient Philosophy 34 (1):47-64.
  8.  19
    Création et providence divine chez Plotin.Christopher Isaac Noble & Nathan M. Powers - 2015 - Chôra 13:103-124.
    In this paper, we argue that Plotinus denies deliberative forethought about the physical cosmos to the demiurge on the basis of certain basic and widely shared Platonic and Aristotelian assumptions about the character of divine thought. We then discuss how Plotinus can nonetheless maintain that the cosmos is «providentially» ordered. -/- [Note: This paper is a French translation (prepared by Mathilde Brémond) of a paper that appears in A. Marmodoro and B. Prince (eds.), Causation and Creation in Late Antiquity (Cambridge, (...)
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  9.  23
    Fourth-Century Flux Theory and the Origins of Pyrrhonism.Nathan Powers - 2001 - Apeiron 34 (1):37-50.
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  10.  19
    Void and Space in Stoic Ontology.Nathan M. Powers - 2014 - Journal of the History of Philosophy 52 (3):411-432.
    The Stoics claim that only a body can be a substance (οὐσία). They also claim that the cosmos taken as a whole is one continuous body, finite in extent, comprising within itself all the bodies that there are. Given these claims, one might expect that when confronted with the question of what lies outside the cosmos, the Stoics would take the Aristotelian line: namely, that there is nothing whatsoever outside the cosmos. But this is not what the Stoics say. They (...)
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  11.  26
    Review of Robert Mayhew, Plato: Laws 10[REVIEW]Nathan Powers - 2009 - Notre Dame Philosophical Reviews 2009 (2).
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