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  1. The Last Natural Philosophers in Plato’s Phaedo 99b2-C6.Daniel Vázquez - forthcoming - Mnemosyne.
    This paper examines the possible sources of the theories introduced in Phaedo 99b2-c6. It argues that Plato is primarily alluding to Aristophanes’ Clouds and views held by Diogenes of Apollonia and Archelaus of Athens. But the passage, I also suggest, could serve another rhetorical function. By inviting us to reflect on whether and to what extent other natural philosophers fit the description of these theories, the text emphasises the gulf between Socrates and his predecessors. The paper concludes by discussing the (...)
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  2. Natural Teleology Versus Material Determinism and Chance: Al-'Āmirī Against Empedocles and Galen on Nature and Soul.Nicholas Aubin - 2021 - Journal of the History of Philosophy 59 (3):429-456.
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  3. Diogenes of Apollonia as a Material Panpsychist.Luca Dondoni - 2021 - Ancient Philosophy Today 3 (1):3-29.
    In my paper, I shall provide a reading of Diogenes of Apollonia such that his understanding of the metaphysics of differentiation and of individual ensoulment may constitute an ingenious answer to the problems of his time. To this extent, I will argue that Diogenes' worldview solves the difficulties of Anaxagoras' metaphysics and successfully integrates mentality in a causally closed conception of nature. Finally, I will suggest that a Diogenes-inspired approach might be relevant to treat some pressing concerns in the contemporary (...)
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  4. The Zoogonies of Empedocles Reconsidered.Chiara Ferella - 2021 - Rhizomata 9 (1):1-26.
    The studies of Empedocles have made headway in showing that Empedocles postulated a double zoogony. Whereas this has been traditionally related to the hypothesis of two worlds per cycle, some Empedoclean fragments provide evidence for a double zoogony in a cosmic cycle with one world. How can we reconcile the hypothesis of two zoogonies with the assumption of a unique world? Whereas there have been attempts to address this question by retaining the traditional idea of two opposite zoogonic periods or (...)
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  5. Divine Evolution: Empedocles’ Anthropology.A. V. Halapsis - 2021 - Anthropological Measurements of Philosophical Research 19:107-116.
    Purpose. Reconstruction of Empedocles’ doctrine from the point of view of philosophical anthropology. Theoretical basis. Methodological basis of the article is the anthropological comprehending of Empedocles’ text fragments presented in the historical-philosophical context. Originality. Cognition of nature in Ancient Greece was far from the ideal of the objective knowledge formed in modern times, cognition of the world as it exists before man and independently of him. Whatever the ancient philosophers talked about, man was always in the center of their attention. (...)
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  6. Los testimonios de Aristóteles sobre el nous de Anaxágoras.David Torrijos Castrillejo - 2021 - Pensamiento 77:65-78.
    Anaxagoras’ theory of the nous constitutes one aspect of his philosophy particularly interesting for Aristotle. However, he maintains a somewhat bivalent position about it: on the one hand, he praises the Presocratic philosopher for putting the nous as the first principle, while on the other, he shows his disappointment. According to him, Anaxagoras’ nous works insufficiently in the universe, but it is also the cause of goodness, indeed it is the Good capitalized. Our goal is to explain how Aristotle was (...)
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  7. Anaxágoras y el Big Bang.David Torrijos Castrillejo - 2021 - Disputatio. Philosophical Research Bulletin 10:131-152.
    In order to show the relevance of the Presocratic thinkers, certain achievements are sometimes presented as anticipations of some discoveries made by contemporary science. Anaxagoras’ explanation for the origin of the world in particular has been compared to the Big Bang theory by some scholars. The purpose of this article is to show why this theory is very different from Anaxagoras’ view of the origin of the world. For Anaxagoras, the world does not start from a tiny expanding particle. Rather, (...)
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  8. Una variante del fragmento 21a de Anaxágoras en Filón.David Torrijos Castrillejo - 2021 - In Mercedes López Salvá (ed.), En los albores del cristianismo. Rhemata. pp. 185-193.
    This articles explores Philo's variant for Anaxagoras' 21a DK fragment as an alternative for Sextus Empiricus' reading (ὄψις τῶν ἀδήλων τὰ φαινόμενα). Philo's variant (πίστις τῶν ἀδήλων τὰ ἐμφανῆ: De vita Mosis, I, 280) is not present in the current literature on Presocratics but his reading could be a reliable form for this fragment.
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  9. The Playful Role of the Girl in Empedocles’ B100.Nathasja van Luijn - 2021 - Rhizomata 9 (1):27-49.
    Empedocles’ B100 contains an analogy between a girl handling a clepsydra and respiration. This article argues that proposals to establish Love or Persephone as the girl’s respiratory equivalent are rendered unlikely by differences between their respective causal roles. Rather than her gender, this article emphasises the importance of the girl’s age: Empedocles required a playful child to handle the clepsydra. This child’s play results in the extra phase of submerging the clepsydra while the upper vent is open, which Empedocles needed (...)
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  10. Eclipse and Plague: Themistocles, Pericles, Anaxagoras and the Athenians’ War on Science.Richard Janko - 2020 - Journal of Hellenic Studies 140:213-237.
    :The biography of Anaxagoras, the most brilliant scientist of antiquity, contains many unresolved contradictions, which are best explained as follows. After he ‘predicted’ the fall of the meteorite at Aegospotami in 466, he lived nearby at Lampsacus as the protege of its ruler Themistocles. In 460 Pericles became his patron at Athens, where he lived for the next 30 years. In 431, Pericles was taking part in an expedition to the Peloponnese when the sun was eclipsed; he tried to dispel (...)
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  11. Anaxagoras, the Thoroughgoing Infinitist: The Relation Between His Teachings on Multitude and on Heterogeneity.Miloš Arsenijević, Saša Popović & Miloš Vuletić - 2019 - European Journal of Analytic Philosophy 15 (1):35-70.
    In the analysis of Anaxagoras’ physics in view of the relation between his teachings on multitude and heterogeneity, two central questions emerge: 1) How can the structure of the universe considered purely mereo-topologically help us explain that at the first cosmic stage no qualitative difference is manifest in spite of the fact that the entire qualitative heterogeneity is supposedly already present there? 2) How can heterogeneity become manifest at the second stage, resulting from the noûs intervention, if according to fragment (...)
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  12. How Aristotle Changes Anaxagoras’s Mind.Jason W. Carter - 2019 - Apeiron 52 (1):1-28.
    I argue that a common interpretation of DA 3.4, which sees Aristotle as there rejecting Anaxagoras’s account of mind, is mistaken. Instead, I claim that, in providing his solution to the main puzzles of this chapter, Aristotle takes special care to preserve the essential features that he thinks Anaxagoras ascribes to mind, namely, its ability to know all things, its being unmixed, and its inability to be affected by mixed objects.
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  13. An Alternative Model for Understanding Anaxagoras’ Mixture.David Torrijos-Castrillejo - 2019 - Philosophisches Jahrbuch 126:7-26.
    For Anaxagoras, both before the beginning of the world and in the present, “all is together” and “everything is in everything.” Various modern interpretations abound regarding the identity of this “mixture.” It has been explained as an aggregation of particles or as a continuous “fusion” of different sorts of ingredients. However—even though they are not usually recognized as a distinct group—there are a number of other scholars who, without seemingly knowing each other, have offered a different interpreta- tion: Anaxagoras’ mixture (...)
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  14. When the Earth Was Flat: Studies in Ancient Greek and Chinese Cosmology.Dirk L. Couprie - 2018 - New York, USA: Springer Verlag.
    This book is a sequel to Heaven and Earth in Ancient Greek Cosmology. With the help of many pictures, the reader is introduced into the way of thinking of ancient believers in a flat earth. The first part offers new interpretations of several Presocratic cosmologists and a critical discussion of Aristotle’s proofs that the earth is spherical. The second part explains and discusses the ancient Chinese system called gai tian. The last chapter shows that, inadvertently, ancient arguments and ideas return (...)
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  15. Empedocles’ Emulation of Anaxagoras and Pythagoras.Dmitri Panchenko - 2018 - Apeiron 51 (4):453-457.
    Journal Name: Apeiron Issue: Ahead of print.
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  16. La noción de homeomería en Anaxágoras.David Torrijos-Castrillejo - 2018 - In Konstantinos Boudouris (ed.), Proceedings of the XXIII World Congress of Philosophy. Athens: Greek Philosophical Society. pp. 65-69.
    Aristotle introduced in the history of the reception of Anaxagoras the term ‘homoiomerous’. This word refers to substances whose parts are similar to each other and to the whole. Although Aristotle’s explanations can be puzzling, the term ‘homoiomerous’ may explain an authentic aspect of Anaxagoras’ doctrine reflected in the fragments of his work. Perhaps one should find a specific meaning for the term ‘homoiomerous’ in Anaxagoras, somewhat different from the one present in Aristotle. This requires a review of the sense (...)
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  17. La inteligencia en Diógenes de Apolonia.David Torrijos-Castrillejo - 2018 - Anuario Filosófico 51 (3):439-460.
    The philosophy of Diogenes pays special attention to knowledge. Diogenes bases his thought on the well-known thesis of Parmenides which identifies einai and noein, combining it with the nous of Anaxagoras. According to Diogenes, the intellect (noesis) is embodied in the formal features of things and therefore is powerful, like the nous of Anaxagoras. The aim of the following pages is to show, in confrontation with Laks, that noesis does not homogenize the cosmos, but rather it diversifies it.
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  18. Nous, Motion, and Teleology in Anaxagoras.Rhodes Pinto - 2017 - Oxford Studies in Ancient Philosophy 52:1-32.
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  19. Anaxágoras: uma filosofia da natureza em resposta a questões parmenídicas.Erick de Oliveira Santos Costa - 2016 - Dissertation, UFRRJ, Brazil
    Nossa pesquisa é pautada na tentativa de compreender alguns conceitos da filosofia aristotélica, mais especificamente as noções de forma, matéria, privação e potência, e um pouco sobre a metodologia usada pelo filósofo. As linhas abaixo compõem um capítulo da minha monografia de fim de curso, intitulada Dialogo com a tradição: A conquista de novas convicções acerca dos princípios de natureza no primeiro livro da Física aristotélica, realizada na Universidade Federal Rural do Rio de Janeiro. Nela tratei a respeito da metodologia (...)
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  20. Anassagora e la filosofia della natura nell’Atene del V secolo.Filippo Forcignanò - 2016 - In Mauro Bonazzi, Franco Trabattoni & Mario Vegetti (eds.), Storia della filosofia antica. I. Dalle origini a Socrate. Carocci. pp. 149-164.
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  21. Science Before Socrates: Parmenides, Anaxagoras, and the New Astronomy, by Daniel Graham.Gerard Naddaf - 2016 - Mind 125 (499):945-952.
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  22. Identidad religiosa e innovación filosófica en la Atenas del siglo V a.C.David Torrijos-Castrillejo - 2016 - In Juana Torres Silvia Acerbi (ed.), La religión como factor de identidad. Escolar y Mayo. pp. 11-20.
    The fifth century BC is one of the most brilliant of Greek history. Pericles, as the leader of a splendid Athens, promoted the entry into his polis of the new scientific movement that until then had developed primarily in Ionia and in the Italian peninsula. However, their research raised suspicions among the Athenians, who regarded it as a risk for traditional religion. In spite of the somewhat flexible and plural character of the Greek religion, in this period three famous trials (...)
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  23. Anaxagoras, Origen, and Neoplatonism: The Legacy of Anaxagoras to Classical and Late Antiquity.Panayiotis Tzamalikos - 2016 - De Gruyter.
    Origen has been always studied as a theologian and too much credit has been given to Eusebius’ implausible hagiography of him. This book explores who Origen really was, by pondering into his philosophical background, which determines his theological exposition implicitly, yet decisively. For this background to come to light, it took a ground-breaking exposition of Anaxagoras’ philosophy and its legacy to Classical and Late Antiquity, assessing critically Aristotle’s distorted representation of Anaxagoras. Origen, formerly a Greek philosopher of note, whom Proclus (...)
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  24. Chapter 11. Origen, a Pupil of Anaxagoras.Panayiotis Tzamalikos - 2016 - In Anaxagoras, Origen, and Neoplatonism: The Legacy of Anaxagoras to Classical and Late Antiquity. De Gruyter. pp. 827-1095.
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  25. Conclusion of Part I: Truth and Becoming in Anaxagoras.Panayiotis Tzamalikos - 2016 - In Anaxagoras, Origen, and Neoplatonism: The Legacy of Anaxagoras to Classical and Late Antiquity. De Gruyter. pp. 488-524.
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  26. Partecipazione, mescolanza, separazione: Platone e l’immanentismo.Filippo Forcignanò - 2015 - Elenchos (1):05-44.
    This paper discusses Aristotle’s statement (Metaph. A 9, 991a8-9) that both Anaxagoras and Eudoxus claimed that things are the result of a mixture of original elements, in relation to Plato’s metaphysics. Eudoxus used this immanentistic thesis to reform one central component of Plato’s Theory of Form, that is the “participation”. The first part of the paper analyzes some Anaxagorean aspects in Plato’s metaphysics, showing that Plato shares with Anaxagoras the “Transmission Theory of Causality” (as called by Dancy), but he refuses (...)
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  27. La cosmología presocrática.David Torrijos-Castrillejo - 2015 - Hypnos. Revista Do Centro de Estudos da Antiguidade 34:132-139.
    This article aims at clarifying some issues raised by a recent book of Daniel W. Graham about the Presocratic cosmology. It particularly intends to shed some light on the understanding of Anaxagoras’ universe by suggesting some reasons why, despite Graham’s opinion, it is still possible to think that the stars were flat according to him. Another goal is highlighting the importance of the comprehensive physical theory of Anaxagoras, based on a circular motion called perichoresis, which would explain diverse phenomena in (...)
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  28. Anaxagorae Homoeomeria.David Torrijos-Castrillejo - 2015 - Elenchos: Rivista di Studi Sul Pensiero Antico 36:141-147.
    Aristotle introduced in the history of the reception of Anaxagoras the term “homoiomerous.” This word refers to substances whose parts are similar to each other and to the whole. Although Aristotle’s explanations can be puzzling, the term “homoiomerous” may explain an authentic aspect of Anaxagoras’ doctrine reflected in the fragments of his work. Perhaps one should find a specific meaning for the term “homoiomerous” in Anaxagoras, somewhat different from the one present in Aristotle. This requires a review of the sense (...)
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  29. Science Before Socrates: Parmenides, Anaxagoras, and the New Astronomy by Daniel W. Graham (Review).Dirk L. Couprie - 2014 - Journal of the History of Philosophy 52 (4):835-836.
    Within the timespan of two years, two books have been published on the Presocratics as scientists. In 2011 appeared Carlo Rovelli’s The First Scientist. Anaximander and His Legacy, (Yardley: Westholme), and in 2013 Daniel Graham’s Science before Socrates. Whereas Rovelli, whose main field of study is quantum gravity, argues that Anaximander was the first scientist, Graham maintains that Anaximander should not count as a scientist. Empirical science started with Anaxagoras, who used his assumption that solar eclipses occur when the moon (...)
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  30. Anaxágoras y su recepción en Aristóteles.David Torrijos-Castrillejo - 2014 - EDUSC.
    ¿Cuál es el origen de todas las cosas? A pesar de su gran diversidad, ¿tienen una raíz común? ¿Tuvo el mundo un comienzo? ¿Cómo surgió la vida en la tierra? Tales preguntas, que aún provocan a los científicos, fueron formuladas por vez primera por los primeros pensadores griegos. Anaxágoras responde a ellas poniendo al inicio del tiempo una confusa mezcla de todas las cosas sobre la cual obró un ser llamado Intelecto, quien dio lugar al orden del mundo que hoy (...)
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  31. Anassagora e la sua ricezione in Aristotele.David Torrijos-Castrillejo - 2014 - Mater Clementissima:101-110.
    An Italian abstract of my thesis, which contains an interpretation of the most important issues of Anaxagoras' philosophy and the early history of his reception (among his disciples, the Academy and, prominently, Aristotle).
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  32. Anaxagoras and the Comet.Daniel W. Graham - 2013 - Ancient Philosophy 33 (1):1-18.
  33. Anassagora, il nous e la conoscenza.David Torrijos-Castrillejo - 2013 - Hypnos 30:127-138.
    Anaxagoras’ “nous” has a cosmological value. Additionally, it has inspired interesting reflections in order to understand metaphysically the intellect. The question we want to answer is twofold. On one hand, we will inquire whether or not Anaxagoras has understood correctly the nature of the intellect. On the other hand, we will discern if our author has understood the peculiarity of consciousness. The answer to these questions will probably be negative. Notwithstanding that, it will be possible to ask whether or not (...)
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  34. Anaxágoras.David Torrijos-Castrillejo - 2013 - Philosophica: Enciclopedia Filosófica on Line.
    Encyclopedia entry about Anaxagoras, the presocratic philosopher: Life, works, mixture, nous, biological and cosmological problems, and a bibliography.
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  35. Presocratic Discourse in Poetry and Prose: The Case of Empedocles and Anaxagoras.Jochen Althoff - 2012 - Studies in History and Philosophy of Science Part A 43 (2):293-299.
  36. From Empedocles to Wittgenstein: Historical Essays in Philosophy – Anthony Kenny. [REVIEW]Hallvard J. Fossheim - 2011 - Philosophical Quarterly 61 (242):187-189.
  37. Aristotle on Anaxagoras in Relation to Empedocles inMetaphysicsA.Jaap Mansfeld - 2011 - Philologus: Zeitschrift für Antike Literatur Und Ihre Rezeption 155 (2):361-366.
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  38. Anaxagoras and human rationality.Adam Drozdek - 2010 - Archiwum Historii Filozofii I Myśli Społecznej 55.
    In Anaxagoras’ system, cosmic Mind is one, indivisible and immutable and thus cannot be divided into parts, into individual minds residing in living beings. The same Mind is in one living being as it is in another. Also, the soul is an individual entity, one soul in one living being. Mind does manifest itself in a living being, not as the soul, but through the soul. Mind must be constantly present in the individual soul for the soul to be capable (...)
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  39. From Empedocles to Wittgenstein: Historical Essays in Philosophy, by Anthony Kenny. [REVIEW]J. Hause - 2010 - Mind 119 (474):494-497.
    (No abstract is available for this citation).
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  40. Anaxagoras Betwixt Parmenides and Plato.John E. Sisko - 2010 - Philosophy Compass 5 (6):432-442.
    In this article, it is argued that, although there is significant debate over the nature of Anaxagoras' response to Parmenides, it is likely that Anaxagoras advances his physical theory in opposition to Parmenides' Numerical Monism. It is unlikely that Anaxagoras aims to develop a theory that harmonizes with the Predicational Monism that is sometimes ascribed to Parmenides. In addition, it is argued that, although some modern scholars suggest that Anaxagoras posits nous as a planning cause, no compelling argument has yet (...)
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  41. Anaxagoras of Clazomenae: Fragments and Testimonia.John E. Sisko - 2010 - Ancient Philosophy 30 (1):159-167.
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  42. Anaxagoras on Matter, Motion, and Multiple Worlds.John E. Sisko - 2010 - Philosophy Compass 5 (6):443-454.
    In this article, both Anaxagoras' theory of multiple worlds and the principles of his theory of matter are examined. It is argued that the five principles, which are set out explicitly in the extant fragments, (No Becoming, Indefinite Types, Universal Mixture, Predominance, and Infinite Divisibility) form a consistent set. Further, it is argued that the principle of Homoeomereity, which Anaxagoras attributes to Anaxagoras, is consistent with Anaxagoras' other principles and is likely to be a genuine principle of Anaxagoras' physics.
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  43. Simplicius: Commentary, Harmony, and Authority.Rachel Barney - 2009 - Antiquorum Philosophia 3:101-120.
    Simplicius’ project of harmonizing previous philosophers deserves to be taken seriously as both a philosophical and an interpretive project. Simplicius follows Aristotle himself in developing charitable interpretations of his predecessors: his distinctive project, in the Neoplatonic context, is the rehabilitation of the Presocratics (especially Parmenides, Anaxagoras and Empedocles) from a Platonic-Aristotelian perspective. Simplicius’ harmonizations involve hermeneutic techniques which are recognisably those of the serious historian of philosophy; and harmonization itself has a distinguished history as a constructive philosophical method.
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  44. Review of Anthony Kenny, From Empedocles to Wittgenstein: Historical Essays in Philosophy[REVIEW]Owen Goldin - 2009 - Notre Dame Philosophical Reviews 2009 (3).
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  45. 7. Anaxagoras and Empedocles: Eleatic Pluralists.Daniel W. Graham - 2009 - In Explaining the Cosmos: The Ionian Tradition of Scientific Philosophy. Princeton University Press. pp. 186-223.
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  46. The Death of Empedocles: A Mourning-Play.Friedrich Holderlin & David Farrell Krell (eds.) - 2009 - State University of New York Press.
    The definitive scholarly edition and new translation of all three versions of Hölderlin’s poem, The Death of Empedocles, and his related theoretical essays.
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  47. Anaxagoras (P.) Curd (Ed., Trans.) Anaxagoras of Clazomenae. Fragments and Testimonia. A Text and Translation with Notes and Essays. (Phoenix Supplementary Volume 44.) Pp. Xiv + 279. Toronto, Buffalo and London: University of Toronto Press, 2007. Cased, £42, US$65. ISBN: 978-0-8020-9325-. [REVIEW]Claire Louguet - 2009 - The Classical Review 59 (1):23-.
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  48. Philosophy (P.) Curd Anaxagoras of Clazomenae: Fragments and Testimonia. (Phoenix Supplementary Volume 64 = Phoenix Presocratics 6). Toronto: University of Toronto Press, 2007. Pp. Xiv + 279. $65. 9780802093257. [REVIEW]David Sider - 2009 - Journal of Hellenic Studies 129:229-.
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  49. Anaxagoras and the Theory of Everything.Patricia Curd - 2008 - In Patricia Curd & Daniel W. Graham (eds.), The Oxford Handbook of Presocratic Philosophy. Oxford University Press.
    Anaxagoras of Clazomenae proposed a theory of everything. Like other Presocratics, Anaxagoras addressed topics that could now be placed outside the sphere of philosophical inquiry: not only did he explore metaphysics and the nature of human understanding but he also offered explanations in physics, meteorology, astronomy, physiology, and biology. His aim seems to have been to explain as completely as possible the world in which human beings live, and one's knowledge of that world; thus he seeks to investigate the universe (...)
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  50. Anaxagoras and the Meteor.Daniel W. Graham - 2008 - Proceedings of the Xxii World Congress of Philosophy 2:101-106.
    A meteor that fell in northern Greece in 467 BC was said to have been predicted by Anaxagoras. It seems rather that his theory entailed (“predicted”) the possibility of such bodies. The meteor provided a rare case of an observation confirming a theory. The subsequent recognition of the meteor shows that early philosophical theories could have testable consequences and that empirical evidence was being sought to evaluate theories at this early time.
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