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  1. Empedocles.Mohammed Khānsāri - unknown - Kheradnameh Sadra Quarterly 44.
    Nietzsche portrays the various dimensions of Empedocles's character as follows: "He is a physician or a magician, poet or orator, God or man, scientist or artist, a man of politics or a man of religion, and Pythagoras or Democritus. He is a character fluctuating between different poles and is the most amazing figure of ancient philosophy. He is the one who put an end to the period of myth, tragedy, and the mayhem of religious feasts.The picture of a more developed (...)
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  2. The Failure of Evolution in Antiquity.Devin Henry - forthcoming - In Georgia Irby (ed.), Blackwell Companion to Ancient Science, Medicine and Technology. Wiley-Blackwell.
    The intellectual history of evolutionary theory really does not begin in earnest until the late seventeenth/early eighteenth century. Prior to that, the idea that species might have evolved over time was not a serious possibility for most naturalists and philosophers. There is certainly no substantive debate in antiquity about evolution in the modern sense. There were really only two competing explanations for how living things came to have the parts they do: design or blind chance. Ancient Greek Atomism, for example, (...)
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  3. Analytic Philosophy, the Ancient Philosopher Poets and the Poetics of Analytic Philosophy.Catherine Rowett - 2021 - Rhizomata 8 (2):158-182.
    The paper starts with reflections on Plato’s critique of the poets and the preference many express for Aristotle’s view of poetry. The second part of the paper takes a case study of analytic treatments of ancient philosophy, including the ancient philosopher poets, to examine the poetics of analytic philosophy, diagnosing a preference in Analytic philosophy for a clean non-poetic style of presentation, and then develops this in considering how well historians of philosophy in the Analytic tradition can accommodate the contributions (...)
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  4. Cohesive Causes in Ancient Greek Philosophy and Medicine.Sean Michael Pead Coughlin - 2020 - In Chiara Thumiger (ed.), Holism in Ancient Medicine and Its Reception. Leiden: pp. 237-267.
    This paper is about the history of a question in ancient Greek philosophy and medicine: what holds the parts of a whole together? The idea that there is a single cause responsible for cohesion is usually associated with the Stoics. They refer to it as the synectic cause (αἴτιον συνεκτικόν), a term variously translated as ‘cohesive cause,’ ‘containing cause’ or ‘sustaining cause.’ The Stoics, however, are neither the first nor the only thinkers to raise this question or to propose a (...)
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  5. Nature Trouble: Ancient Physis and Queer Performativity.Emanuela Bianchi - 2019 - In Emanuela Bianchi, Sara Brill & Brooke Holmes (eds.), Antiquities Beyond Humanism. Oxford, UK: Oxford University Press. pp. 211-238.
  6. Cosmos in the Ancient World.Phillip Sidney Horky (ed.) - 2019 - Cambridge University Press.
    How did the ancient Greeks and Romans conceptualise order? This book answers that question by analysing the formative concept of kosmos in ancient literature, philosophy, science, art, and religion. This concept encouraged the Greeks and Romans to develop theories to explain core aspects of human life, including nature, beauty, society, politics, the individual, and what lies beyond human experience. Hence, Greek kosmos, and its Latin correlate mundus, are subjects of profound reflection by a wide range of important ancient figures, including (...)
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  7. When Did Kosmos Become the Kosmos?Phillip Sidney Horky - 2019 - In Cosmos in the Ancient World. Cambridge: pp. 22-41.
    When did kosmos come to mean *the* kosmos, in the sense of ‘world-order’? I venture a new answer by examining later evidence often underutilised or dismissed by scholars. Two late doxographical accounts in which Pythagoras is said to be first to call the heavens kosmos (in the anonymous Life of Pythagoras and the fragments of Favorinus) exhibit heurematographical tendencies that place their claims in a dialectic with the early Peripatetics about the first discoverers of the mathematical structure of the universe. (...)
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  8. Cosmic Democracy or Cosmic Monarchy? Empedocles in Plato’s Statesman.Cameron F. Coates - 2018 - Polis 35 (2):418-446.
    Plato’s references to Empedocles in the myth of the Statesman perform a crucial role in the overarching political argument of the dialogue. Empedocles conceives of the cosmos as structured like a democracy, where the constituent powers ‘rule in turn’, sharing the offices of rulership equally via a cyclical exchange of power. In a complex act of philosophical appropriation, Plato takes up Empedocles’ cosmic cycles of rule in order to ‘correct’ them: instead of a democracy in which rule is shared cyclically (...)
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  9. 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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  10. Immortality in Empedocles.Alex Long - 2017 - Apeiron 50 (1):1-20.
    Journal Name: Apeiron Issue: Ahead of print.
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  11. Empedocle e Freud: riflessioni su logica e linguaggio.Federica Montevecchi - 2017 - Aretè: International Journal of Philosophy, Human & Social Science 2:260-274.
    The present piece, first presented on 19 November 2016 at the Centre Léon Robin (CNRS-Univ. Paris-Sorbonne-ENS Ulm) as part of the“Présocratiques” Seminar, is an investigation of the relationship between Empedocles and Freud. The analysis is divided into three parts: the first section examines the nature of Freud’s engagement with Empedocles; next, consideration is given to the similarities between their doctrines, based on the extant fragments of the Empedoclean corpus; finally, I offer a series of observations about Empedocles’ poetic style, which (...)
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  12. "Selbsterforschung" und "Vergegenwärtigung". Zur Problematik religiöser und spiritueller Praxis vor dem Hintergrund der modernen Marktesoterik.Maximilian Runge - 2017 - Freiburger Zeitschrift für Philosophie Und Theologie 64 (1):150-169.
    Contemporary criticism of religion, which itself mainly claims to be secular and “ideologically neutral”, has some difficulties in finding rational argu-ments that actually acknowledge the value of religious worldviews. Instead of reflecting on criteria for constructive and harmful religiosity, most of the current arguments set secular thinking as the mode and therefore seem to derive from “secularistic” ideology (Habermas). This problem intensifies considering the growing attraction of commercial esoteric teachings because “esoteric spirituality” blurs the conceptual distinction between secular spiri-tuality (Metzinger) (...)
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  13. From Hades to the Stars: Empedocles on the Cosmic Habitats of Soul.Simon Trépanier - 2017 - Classical Antiquity 36 (1):130-182.
    > καὶ πῶς τις ἀνάξει αὐτοὺς εἰς φῶς, ὥσπερ > > ἐξ Ἅιδου λέγονται δή τινες εἰς θεοὺς ἀνελθεῖν; > > Plato Republic 521c This study reconstructs Empedocles’ eschatology and cosmology, arguing that they presuppose one another. Part one surveys body and soul in Empedocles and argues that the transmigrating daimon is a long-lived compound made of the elements air and fire. Part two shows that Empedocles situates our current life in Hades, then considers the testimonies concerning different cosmic levels (...)
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  14. Powers, Structure, and Thought in Empedocles.Patricia Curd - 2016 - Rhizomata 4 (1):55-79.
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  15. Empedocle di Agrigento e Filistione di Locri.Filippo Forcignanò - 2016 - In Mauro Bonazzi, Franco Trabattoni & Mario Vegetti (eds.), Storia della filosofia antica. I. Dalle origini a Socrate. Carocci. pp. 139-148.
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  16. Parmenides and Empedocles on Krasis and Knowledge.Maria Michela Sassi - 2016 - Apeiron 49 (4):451-469.
    Journal Name: Apeiron Issue: Ahead of print.
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  17. Elemental Change in Empedocles.John Palmer - 2016 - Rhizomata 4 (1):30-54.
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  18. Empedocles’ Cosmic Cycle and the Pythagorean Tetractys.Oliver Primavesi - 2016 - Rhizomata 4 (1):5-29.
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  19. Love, Sex and the Gods: Why Things Have Divine Names in Empedocles’ Poem, and Why They Come in Pairs.Catherine Rowett - 2016 - Rhizomata 4 (1):80-110.
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  20. Vestígios da cosmologia de Empédocles em fontes latinas dos séculos XII-XIII.Evaniel Brás dos Santos - 2016 - Dissertatio 44:131-150.
    O propósito deste artigo é analisar a expressão que assegura a presença de partes da cosmologia de Empédocles no Ocidente latino nos séculos XII-XIII, qual seja, creatio mundi, esta que é a tradução do termo κοσμοποιία. A análise centra-se, por um lado, em três traduções latinas da Física II, 4, 196a 20-24, de Aristóteles, texto no qual aparece o termo κοσμοποιία e, por outro lado, em partes da obra de Tomás de Aquino na qual o autor discute a cosmologia de (...)
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  21. Wegetarianizm a Ofiara Ze Zwierząt W Starożytności – Pomiędzy Postulatem a Praktyką.Katarzyna Kleczkowska - 2015 - Przeglad Filozoficzny - Nowa Seria 94.
    The article concerns on the topic of vegetarianism in the context of the importance of animal sacrifice in ancient Greece and Rome. In the first part the author analyses the function of animal sacrifice in ancient world, focusing on the religious and social meaning of eating the meat offered to gods on an altar. In the second part she presents the figures of vegetarians, who had to face the problem of obligatory character of sacrifice. The author focuses especially on the (...)
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  22. Lions and Promoi: Final Phase of Exile for Empedocles’ Daimones.Jean-Claude Picot & William Berg - 2015 - Phronesis 60 (4):380-409.
  23. 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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  24. From Wandering Limbs to Limbless Gods: Δαίμων as Substance in Empedocles.Simon Trépanier - 2014 - Apeiron 47 (2):1-39.
    Journal Name: Apeiron Issue: Ahead of print.
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  25. Lucretius and Ovid on Empedoclean Cows and Sheep.Myrto Garani - 2013 - In Daryn Lehoux, A. D. Morrison & Alison Sharrock (eds.), Lucretius: Poetry, Philosophy, Science. Oxford University Press. pp. 233.
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  26. Empedocles and the Muse of the Agathos Logos.Alex Hardie - 2013 - American Journal of Philology 134 (2):209-246.
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  27. Revelation and Reasoning in Kalliopeia’s Address to Empedocles.John Palmer - 2013 - Rhizomata 1 (2):308-329.
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  28. Literary Genres and Judgements of Taste: Some Remarks on Aristotle's Remarks About the Poetry of Empedocles.Catherine Rowett - 2013 - In Erler Michael (ed.), Argument Und Literarische Form in Antiker Philosophie. De Gruyter. pp. 305-314.
    In this paper I review four texts in which Aristotle comments on Empedocles ' writing style. I show that Aristotle thought that Empedocles was a fine poet. That is fine, if a poet is what you want.
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  29. Empedocles in the Shadow of Elea.JohnE Sisko - 2013 - In Frisbee Sheffield & James Warren (eds.), The Routledge Companion to Ancient Philosophy. Routledge. pp. 49.
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  30. 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.
  31. La sagesse et les pouvoirs du mystérieux??? du fragment 129 d'Empédocle.Constantinos Macris & Pénélope Skarsouli - 2012 - Revue de Métaphysique et de Morale 75 (3):357.
    Le fragment 129 d'Empédocle fait état du savoir prodigieux et du pouvoir des prapides d'un Super-Sage du passé en qui les sources citatrices et les interprètes modernes reconnaissent trop facilement Pythagore de Samos. Le but de la présente étude est de reprendre à nouveaux frais l'examen de ces six vers afin d'ouvrir le débat autour de la sagesse et des pouvoirs attribués à la figure anonyme du Super-Sage. Interprétant « Empédocle à partir d'Empédocle », mais aussi à l'aide des références (...)
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  32. Les dieux du fr. 128 d'Empédocle et le mythe des races.Jean-Claude Picot - 2012 - Revue de Métaphysique et de Morale 75 (3):339.
    Dans le fr. 128 DK d'Empédocle, Empédocle nomme cinq dieux en opposition à Cypris : Arès, Kudoimos, Zeus, Cronos, Poséidon. Pourquoi ces cinq dieux? Quelle relation peuvent-ils entretenir avec le mythe hésiodique des cinq races, qui semble être en arrière-plan du propos d'Empédocle? Pourquoi Poséidon est-il présent à côté de Zeus et non pas Aïdôneus? L'article tente de répondre à ces questions. Pour finir, il s'interroge sur la relation possible des hommes de l'âge de Cypris et des daimones, et conclut (...)
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  33. Along a Mountain Path with Empedocles (31 B 24 DK.).Jean-Claude Picot & William Berg - 2012 - Elenchos: Rivista di Studi Sul Pensiero Antico 33 (1):5-20.
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  34. From Empedocles to Wittgenstein.Robert Cathey - 2011 - Review of Metaphysics 64 (3):642-644.
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  35. From Empedocles to Wittgenstein: Historical Essays in Philosophy – Anthony Kenny. [REVIEW]Hallvard J. Fossheim - 2011 - Philosophical Quarterly 61 (242):187-189.
  36. La zoogonie de la Haine selon Empédocle: retour sur l’ensemble ‘d’ du papyrus d’Akhmim.Marwan Rashed - 2011 - Phronesis 56 (1):33-57.
    This article aims at reconstructing the most damaged part of the Strasbourg papyrus of Empedocles (fragment f-d), by taking into account all the parameters at our disposal: palaeography, metre and, of course, content. According to this attempt, Empedocles would be describing the very moment in the phase of increasing Strife when the whole-natured creatures (the ολοφυ) were split into male and female beings. Thus, the first part of the fragment becomes very similar, in its content, to fr. 62 D.-K. and (...)
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  37. Zoogony of Strife According to Empedocles: Return of The'd'group in the Akhmim Papyrus.Marwan Rashed - 2011 - Phronesis-a Journal for Ancient Philosophy 56 (1):33 - 57.
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  38. The Paradox of Culture.Dominique Bouchet - 2010 - Empedocles: European Journal for the Philosophy of Communication 1 (2):203-213.
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  39. Paradoxes of Communication: The Case of Modern Classical Music.Eduardo De La Fuente - 2010 - Empedocles: European Journal for the Philosophy of Communication 1 (2):237-250.
  40. 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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  41. Empedokles Physika I. Eine Rekonstruktion des Zentralen Gedankengangs.Richard Janko - 2010 - Ancient Philosophy 30 (2):407-411.
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  42. And Who Shaves God? Nature and Role of Paradoxes in ‘Science and Religion’ Communications: ‘A Case of Foolish Virgins’.Markus Ekkehard Locker - 2010 - Empedocles: European Journal for the Philosophy of Communication 1 (2):187-201.
  43. Empedocle D'Agrigento.Federica Montevecchi - 2010 - Liguori.
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  44. ‘I Am Not What I Am’: Paradox and Indirect Communication – the Case of the Comic God and the Dramaturgical Self.Peter Murphy - 2010 - Empedocles: European Journal for the Philosophy of Communication 1 (2):225-236.
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  45. Introduction: Paradox and Communication.Peter Murphy - 2010 - Empedocles: European Journal for the Philosophy of Communication 1 (2):153-160.
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  46. Playing God: A Paradoxical Dramaturgy.Peter Snow - 2010 - Empedocles: European Journal for the Philosophy of Communication 1 (2):161-174.
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  47. Between Logos and Icons: Notes Towards a Transfigurative Culture.Dimitris Vardoulakis - 2010 - Empedocles: European Journal for the Philosophy of Communication 1 (2):175-186.
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  48. 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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  49. Communication or Confrontation – Heidegger and Philosophical Method.Vincent Blok - 2009 - Empedocles: European Journal for the Philosophy of Communication 1 (1):43-57.
  50. El debate acerca del presunto influjo del Pseudo-Empédocles en el pensamiento de Ibn Massarra de Córdoba.Pilar Garrido Clemente - 2009 - Revista Española de Filosofía Medieval 16:23-34.
    Desde que Asín Palacios publicó su estudio pionero sobre Ibn Masarra a partir de las fuentes indirectasdisponibles, proponiendo que su pensamiento estaba inspirado en los escritos del Pseudo-Empédoclesárabe y que había sido el introductor de la filosofía en al-Andalus, seinició el debate al respecto. El hallazgo de dos de las obras del autor cordobés ha dado una nueva orientacióna la polémica. En este artículo se revisan algunos aspectos fundamentales del debate sobre la «reconstrucción» del pensamiento masarrí realizada por Asín, cuestionando (...)
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