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Profile: Oded Balaban (University of Haifa)
  1. Intellectualisme et causalité chez Hegel, et les limites de la science moderne.Oded Balaban - 2005 - Archives de Philosophie 1 (1):55-75.
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  2.  59
    The Ontological Argument Reconsidered.Oded Balaban & Asnat Avshalom - 1990 - Journal of Philosophical Research 15:279-310.
    The ontological argument--first proposed by St. Anselm and subsequently deveIoped by Descartes, Leibniz, Kant, Hegel and Marx--furnishes a key to understanding the relationship between thought and reality. In this article we shall focus on Hegel’s attitude towards the ontological argument as set out in his Science of Logic, where it appears as a paradigm of the relationship between thought and reality. It should be remarked, moreover, that our choice of the subject was not random and that it was seIected for (...)
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  3.  66
    The Moral Intellectualism of Plato's Socrates The Case of the Hippias Minor.Oded Balaban - 2008 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 13 (1):1-14.
    Commentators do not take Socrates' theses in the Hippias Minor seriously. They believe it is an aporetic dialogue and even that Socrates does not mean what he says. Hence they are unable to understand the presuppositions behind Socrates' two interconnected theses: that those who do wrong and lie voluntarily are better than those who do wrong unintentionally, and that no one does wrong and lies voluntarily. Arguing that liars are better than the unenlightened, Socrates concludes that there are no liars. (...)
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  4.  63
    The Modern Misunderstanding of Aristotle's Theory of Motion.Oded Balaban - 1995 - Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 26 (1):1 - 10.
    In the Physics, Aristotle defines motion as 'the actuality of what is potentially, qua potential' (Phys. 201b5). This definition has been interpreted countless times and has been the subject of heated controvery. At issue today is whether ὲντελέχεια refers to motions as a process or a state. Accordingly, if the idea of ὲντελέχεια is believed to refer to a process, it is translated to mean actualization. If on the other hand it is taken to refer to a state, it is (...)
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  5.  20
    The Myth of Protagoras and Plato's Theory of Measurement.Oded Balaban - 1987 - History of Philosophy Quarterly 4 (4):371 - 384.
  6. Democracy and the Limits of Tolerance.Oded Balaban - 2004 - Jahrbuch für Recht Und Ethik 12.
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  7. The Human Origins of Fortuna in Machiavelli's Thought.Oded Balaban - 1990 - History of Political Thought 11 (1):21.
     
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  8.  49
    Praxis and Poesis in Aristotle's Practical Philosophy.Oded Balaban - 1990 - Journal of Value Inquiry 24 (3):185-198.
    All the paradoxes in the Engberg-Pedersen interpretation and all the present-day discussions about whether energeia is an activity or a state, are not, in my opinion, the result of a defective reading of Aristotle but, rather, the influence of the prevailing values of our industrial society. These values - held, as it seems, by these commentators - are conspicuously teleological: they prevent us from grasping the qualitative difference between praxis and poesis and between energeia and kinesis. Indeed, since these teleological (...)
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  9.  16
    The Torn Human Activity: A Response to Alfred Guy's “the Role of Aristotle'spraxis Today”. [REVIEW]Oded Balaban - 1993 - Journal of Value Inquiry 27 (2):231-234.
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  10.  16
    The Incongruity Between Knowledge and Valuation in David Hume's Theory of Knowledge a Reconsideration of Hume's Skepticism.Oded Balaban - 1995 - Philosophical Inquiry 17 (3-4):1-12.
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  11.  35
    Relation and Object in Plato's Approach to Knowledge.Oded Balaban - 1987 - Theoria 53 (2-3):141-159.
  12.  13
    The Paradox of the Meno and Plato’s Theory of Recollection.Oded Balaban - 1994 - Semiotica 98 (3-4):265-276.
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  13.  7
    Le rejet de la connaissance de la connaissance, la these centrale du Charmide de Platon.Oded Balaban - 2008 - Revue Philosophique De Louvain 106 (4):663-693.
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  14.  17
    On Justice and Legitimation. A Critique of Jürgen Habermas' Concept of "Historical Reconstructivism".Oded Balaban - 1990 - Zeitschrift für Philosophische Forschung 44 (2):273 - 277.
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  15.  19
    Circularity of Thought in Hegel's Logic.Oded Balaban - 1990 - Review of Metaphysics 44 (1):95 - 109.
  16.  15
    Toward a Rationality of Emotions.Oded Balaban - 1997 - International Studies in Philosophy 29 (2):145-146.
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  17.  22
    Book Reviews. [REVIEW]Timothy Cleveland, Oded Balaban & Anthony J. Graybosch - 2002 - Philosophia 29 (1-4):437-462.
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  18.  4
    Bentham's 'Two Theses' Argument.Oded Balaban - 2004 - Manuscrito 27 (2):405-430.
    Bentham argues that Nature has placed mankind under the governance of pain and pleasure. They determine what we ought to do, as well as what we shall do. Bentham tries to answer two different questions. The first is whether people are actually looking for pleasure. It is a cognitive question about human nature, formulated at a meta-ethical level. The second is whether people ought to look for pleasure. The question is formulated on the ethical level and Bentham asserts that people (...)
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  19.  4
    The Moral Intellectualism of Plato’s Socrates: The Case of theHippias Minor. [REVIEW]Oded Balaban - 2008 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 13 (1):1-14.
    Commentators do not take Socrates' theses in the Hippias Minor seriously. They believe it is an aporetic dialogue and even that Socrates does not mean what he says. Hence they are unable to understand the presuppositions behind Socrates' two interconnected theses: that those who do wrong and lie voluntarily are better than those who do wrong unintentionally, and that no one does wrong and lies voluntarily. Arguing that liars are better than the unenlightened, Socrates concludes that there are no liars. (...)
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  20.  9
    Le Rejet de la Connaissance de la Connaissance, la Thèse Centrale duCharmidede Platon.Oded Balaban - 2008 - Revue Philosophique De Louvain 106 (4):663-693.
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  21.  3
    Una crítica del problema mente-cuerpo en la tradición analítica.Oded Balaban - 2007 - Anuario Filosófico 40 (90):647-672.
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  22.  4
    The Sources of Wittgenstein’s Negation of the Knowing Subject.Oded Balaban - 1997 - Semiotica 113 (1-2):159-170.
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  23.  6
    The Positivistic Nature of the Critical Theory.Oded Balaban - 1989 - Science and Society 53 (4):442 - 458.
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  24.  3
    The Use of Error as an Argument in the Language of Human Sciences: The Dogmatic Use of Error.Oded Balaban - 1998 - Semiotica 120 (1-2):139-160.
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  25.  3
    The Belief in Reality and the Reality of Belief.Oded Balaban - 1995 - Giornale di Metafisica 17 (1-2):71-85.
    The ontological arguments (OA) discussion is about the relations between essence and existence, and between analytic and synthetic judgments. Rationalists asserts that essence determines existence. Empiricists assert that existence cannot be deduced from thought. However, both made the error of disconnecting the objective existence of God from subjective thought about Him. We propose to demonstrate two interconnected theses: A) In the course of its historical development, the OA did not manage to refute empiricist critiques. B) His existence is only partial, (...)
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  26.  1
    Aristotle's Theory of Πρᾶξις.Oded Balaban - 1986 - Hermes 114 (2):163-172.
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  27. A Phenomenological Approach to the Unconscious.Oded Balaban - 1991 - Analecta Husserliana 35:455.
     
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  28. Politics and Ideology a Philosophical Approach.Oded Balaban - 1995
     
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  29. Plato and Protagoras: Truth and Relativism in Ancient Greek Philosophy.Oded Balaban - 1999 - Lexington Books.
    Are human beings antithetical in nature? Is there a radical difference between pleasure, efficiency, and moral good, or is the conflict only imaginary? These have traditionally been considered the central questions of Plato's most vivid dialogue, the Protagoras. Many interpreters have seen this dialogue as a confrontation between the moralist and the relativist . This dichotomy is manifest when Plato and Protagoras discuss theoretical questions concerning either knowledge of facts or knowledge of values. Through a careful examination of the text, (...)
     
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  30. Quality, Genus, and Law as Forms of Thinking.Oded Balaban - 1986 - Auslegung 13 (1):71-85.
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  31. Subject and Consciousness: A Philosophical Inquiry Into Self-Consciousness.Oded Balaban - 1989 - Rowman & Littlefield.
    Title on spine: Subject & consciousness.
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  32. The Bidimensionality of Mind: Essence and Existence in Kant and Hegel.Oded Balaban - 2000 - Archiv für Geschichte der Philosophie 82 (3):332-348.
     
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  33. The Bounds of Freedom About the Eastern and Western Approaches to Freedom.Oded Balaban & Anan Erev - 1995
     
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  34. The Mind and its Depths.Oded Balaban - 1996 - History of European Ideas 22 (1):61-62.
  35. The moral intellectualism of Plato's Socrates: The case of the Hippias Minor.Oded Balaban - 2008 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 13:1-14.
    Commentators do not take Socrates' theses in the Hippias Minor seriously. They believe it is an aporetic dialogue and even that Socrates does not mean what he says. Hence they are unable to understand the presuppositions behind Socrates' two interconnected theses: that those who do wrong and lie voluntarily are better than those who do wrong unintentionally, and that no one does wrong and lies voluntarily. Arguing that liars are better than the unenlightened, Socrates concludes that there are no liars. (...)
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  36. The Misunderstandings of Hume's Paradox of Causation.Oded Balaban - 2001 - Giornale di Metafisica 23 (3):377-398.
     
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  37. The Ontological Argument Reconsidered.Oded Balaban & Asnat Avshalom - 1990 - Journal of Philosophical Research 15:279-310.
    The ontological argument--first proposed by St. Anselm and subsequently deveIoped by Descartes, Leibniz, Kant, Hegel and Marx--furnishes a key to understanding the relationship between thought and reality. In this article we shall focus on Hegel’s attitude towards the ontological argument as set out in his Science of Logic, where it appears as a paradigm of the relationship between thought and reality. It should be remarked, moreover, that our choice of the subject was not random and that it was seIected for (...)
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