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  1. 12 Femmes hors du commun durant l'Antiquité et le Moye-Age.Yves Bertrand - forthcoming - Lyon, France:
    Women who changed ideas in Antiquity and in Middel Ages.
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  2. Heraclitus as a Process Philosopher.Daniel W. Graham - forthcoming - Philosophy Study.
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  3. Heraclitus and Hippocrates: The Paradigm of the Elements.Jonas Čiurlionis - 2021 - Problemos 100.
    The article analyses the remaining fragments and testimonies of Heraclitean philosophy and their connection with Hippocratic medicine. It is claimed that both schools belong to the same philosophical-scientific paradigm of the elements. Therefore, theoretical insights of the school of Cos might well serve explaining complicated and often difficult to interpret Heraclitean thoughts. Moreover, it is plausible that parts of Corpus Hippocraticum were written under the influence of the Heraclitean philosophy and therefore its analysis and interpretative application allows us to partially (...)
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  4. An Introduction to Pre-Socratic Ethics: Heraclitus and Democritus on Human Nature and Conduct (Part I: On Motion and Change).Erman Kaplama - 2021 - Cosmos and History: The Journal of Natural and Social Philosophy 17 (1):212-242.
    Both Heraclitus and Democritus, as the philosophers of historia peri phuseôs, consider nature and human character, habit, law and soul as interrelated emphasizing the links between phusis, kinesis, ethos, logos, kresis, nomos and daimon. On the one hand, Heraclitus’s principle of change (panta rhei) and his emphasis on the element of fire and cosmic motion ultimately dominate his ethics reinforcing his ideas of change, moderation, balance and justice, on the other, Democritus’s atomist description of phusis and motion underlies his principle (...)
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  5. Le divin, les dieux et le mouvement éternel dans l’univers d’Anaximandre.Luan Reboredo - 2021 - In Rossella Saetta Cottone (ed.), Penser les dieux avec les présocratiques. Paris: Rue D’Ulm. pp. 97-111.
    On propose ici de clarifier ce qu’Anaximandre entendait par « le divin » et ce qu’il appelait des « dieux ». À partir d’une réévaluation des sources anciennes, on soutient que cette enquête peut aider à comprendre son modèle cosmologique et le problème des cataclysmes dans son système. Trois hypothèses sont avancées à cette fin : [i] que dans Physique, III, 4, 203b3 15, le syntagme τὸ ἄπειρον renvoie à une notion concrète de substrat infini ; [ii] que dans ce (...)
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  6. Thales.Catherine Rowett - 2021 - The Philosophers' Magazine 92:58-63.
  7. Architectural Technologies and the Origins of Greek Philosophy.Robert Hahn - 2020 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 29:1-29.
    In this essay on ancient architectural technologies, I propose to challenge the largely conventional idea of the transcendent origins of philosophy, that philosophy dawned only when the mind turned inside, away from the world grasped by the body and senses. By focusing on one premier episode in the history of western thinking – the emergence of Greek philosophical thought in the cosmic architecture of Anaximander of Miletus – I am arguing that the abstract, speculative, rationalising thinking characteristic of philosophy, is (...)
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  8. Concerning Water as the Archai: Acheloios, Thales, and the Origin of Philosophy. A Dissertation Providing Philosophical, Mythological, and Archaeological Responses to the Neo-Marxians.Nicholas Molinari - 2020 - Dissertation, Salve Regina University
    This dissertation presents a new account of Thales based on the idea that Acheloios—a deity equated with water in the ancient Greek world and found in Miletos during Thales’ life—was the most important cultic deity influencing the thinker, profoundly shaping his philosophical worldview. In doing so, it also weighs in on the metaphysical and epistemological dichotomy that seemingly underlies all academia—the antithesis of the methodological postulate of Marxian dialectical materialism vis-à-vis the Platonic idea of fundamentally real transcendental forms. Unbeknownst to (...)
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  9. 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.
  10. Infant as a Symbolism of Goodness and Innocence in Lao-Zi’s Dao De Jing and Heraclitus’ Fragments.Lampros I. Papagiannis - 2019 - Philosophica: International Journal for the History of Philosophy 27 (54):135-151.
    In this article we shall try to explore the ethical aspects of the Dao De Jing and the fragments of the pre-Socratic philosopher Heraclitus based on the symbolism of the infant that they both use. At first a very short introduction needs to be made concerning the basis of morality and the difference between China and Greece. Needless to say we must take into account the general ethical context in the civilizations of ancient China and ancient Greece and indicate whether (...)
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  11. A Natureza no Tribunal das Leis: hipóteses sobre as influências das leis escritas na cosmologia de Anaximandro.Luan Reboredo - 2019 - In Maria de Fátima Silva, Maria da Graça de Moraes Augusto & Maria do Céu Fialho (eds.), Casas, património, civilização: nomos versus physis no pensamento grego. Coimbra: Imprensa da Universidade de Coimbra. pp. 53-67.
    In this paper, we intend to explore the possible influences of legislative prose in the Anaximander’s cosmological prose construction, who would have been, according to Themistius, “the first Greek who dared to expose a written discourse about nature” (ἐθάρρησε πρῶτος ὧν ἴσμεν Ἑλλήνων λόγον ἐξενεγκεῖν περὶ φύσεως συγγεγραμμένον, Or. 26 p. 383 = DK12A7). Our aim is to clarify which notions of nature and justice are assumed in its emergent cosmology, considering that, at least from the lexical point of view, (...)
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  12. 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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  13. Book Review: Aryeh Finkelberg, Heraclitus and Thales’ Conceptual Scheme: A Historical Study. Jerusalem Studies in Religion and Culture, 23. Leiden; Boston: Brill, 2017. X, 415. ISBN 9789004337992 $145.00. [REVIEW]Thomas Davies - 2018 - Bryn Mawr Classical Review 5.
    Review of A. Finkelberg's Heraclitus and Thales’ Conceptual Scheme: A Historical Study (Brill, 2017).
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  14. Heraclitus and the Medical Theorists on the Circle.Stavros Kouloumentas - 2018 - Dialogues D’Histoire Ancienne 44 (2):43-63.
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  15. The Reception of Hesiod by the Early Presocratics.Mitchell Miller - 2018 - In Alexander Loney & Stephen Scully (eds.), The Oxford Handbook of Hesiod. New York, NY, USA: Oxford University Press. pp. 207-225.
    The early Presocratics’ major speculative and critical initiatives—in particular, Anaximander’s conceptions of the justice of the cosmos and of the apeiron as its archē and Xenophanes’s polemics against immorality and anthropomorphism in the depiction of the gods and against any claim to divine inspiration—appear to break with Hesiod’s form of thought. But the conceptual, critical, and ethical depth of Hesiod’s own rethinking of the lore that he inherits complicates this picture. Close examination of each of their major initiatives together with (...)
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  16. Air as Noēsis and Soul in Diogenes of Apollonia.Rhodes Pinto - 2018 - Phronesis 63 (1):1-24.
    _ Source: _Volume 63, Issue 1, pp 1 - 24 This article examines Diogenes of Apollonia’s doctrines of intellection and soul in relation to his material principle, air. It argues that for Diogenes both intellection and soul are not, as commonly thought, some sort of air, even though both intellection and soul are to be understood in terms of air and the system of τρόποι of air that he has set up. These new interpretations of intellection and soul yield insight (...)
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  17. Apeiron: Anaximander on Generation and Destruction.Dirk Couprie & Radim Kočandrle - 2017 - Springer Verlag.
    This book offers an innovative analysis of the Greek philosopher Anaximander’s work. In particular, it presents a completely new interpretation of the key word Apeiron, or boundless, offering readers a deeper understanding of his seminal cosmology and, with it, his unique conception of the origin of the universe. Anaximander traditionally applied Apeiron to designate the origin of everything. The authors’ investigation of the extant sources shows, however, that this common view misses the mark. They argue that instead of reading Apeiron (...)
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  18. Heraclitus and Thales’ Conceptual Scheme: A Historical Study.Aryeh Finkelberg - 2017 - Brill.
    In Heraclitus and Thales’ Conceptual Scheme: A Historical Study Aryeh Finkelberg rejects the teleological interpretation of early Greek thought as targeted at later results, viz. philosophy, and seeks to determine its intended meaning by restoring it to its historical context.
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  19. Anaximander: A Re-Assessment.Daniel W. Graham - 2017 - Ancient Philosophy 37 (2):439-442.
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  20. The Stability of the Earth in Anaximander’s Universe.Radim Kočandrle - 2017 - Ancient Philosophy 37 (2):265-280.
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  21. The Bounds of Experience.Norman Sieroka - 2017 - Ancient Philosophy 37 (2):243-263.
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  22. La Componente Volizionale Del Noos Divino E Umano in SenofaneThe Volitional Value of Divine and Human Νόος in Xenophanes’ Fragments.Francesco Aronadio - 2016 - Methodos 16.
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  23. Heidegger on Heraclitus.Richard Capobianco - 2016 - Epoché: A Journal for the History of Philosophy 20 (2):465-476.
    This essay draws on texts previously untranslated into English, and in particular Heidegger’s brilliant 1943 lecture course on Heraclitus, to show how Heidegger understood kosmos as an early Greek name for Being itself. The contemporary scholarship has altogether missed the significant role that this Greek Ur-word plays in his later thinking. The “gleaming,” “adorning” kosmos—which the later Heidegger understood to be “world” in the fullest and richest sense—is not in the first place any kind of transcendental-phenomenological “projection” of the human (...)
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  24. How Did Anaximander Become a Material Monist?Nicola Carraro - 2016 - Rhizomata 4 (2):154-175.
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  25. Verbs for Knowing in Heraclitus’ Rebuke of Hesiod.J. H. Lesher - 2016 - Ancient Philosophy 36 (1):1-12.
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  26. Heraclitus Fragment B123 DK.Glenn W. Most - 2016 - In Susan Neiman, Peter Galison & Wendy Doniger (eds.), What Reason Promises: Essays on Reason, Nature and History. De Gruyter. pp. 117-123.
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  27. All Things Are Full of Gods.Rhodes Pinto - 2016 - Ancient Philosophy 36 (2):243-261.
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  28. ... Going Further on Down the Road..Alex Priou - 2016 - Review of Metaphysics 70 (1):03-31.
    Praised for its reliance on observation rather than myth, the Milesian school signals the dawn of science in the West. Whereas Hesiod appeals to the long ago and far away to explain the here and now, Thales and his cohorts do the reverse. In this reversal, we are their thankful, even faithful heirs. But with Hesiod not everything is myth and hearsay. Indeed, Hesiod singles himself out by name as the bearer of a powerfully poetic and distinctly human wisdom that (...)
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  29. Heraclitus, the Becoming and the Platonic-Aristotelian Doxography.Francesco Fronterotta - 2015 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 15:117-128.
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  30. Heraclitus, Plato, and the Philosophic Dogs.Enrique Hülsz Piccone - 2015 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 15:105-115.
    The paper focuses on a neglected instance of the Platonic reception of Heraclitus in the Republic, trying to show that it’s likely that Plato’s passage makes an allusion to Heraclitus’ B97 and B85. The main claim is that Plato’s use of the image of dogs looks back to Heraclitus, which invites an exploration of the possibility that at least some elements of Plato’s kallipolis might derive from Heraclitus – particularly from some ethical and political fragments. A brief survey of these (...)
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  31. Heraclitus’ Fragment B 52 DK Re-Examined.Sandra Šćepanović - 2015 - Rhizomata 3 (1).
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  32. Heraclitus on Law.Malcolm Schofield - 2015 - Rhizomata 3 (1).
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  33. 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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  34. Xenophanes the High Rationalist: The Case of F1:17-8.Scott F. Aikin - 2014 - Epoché: A Journal for the History of Philosophy 19 (1):1-14.
    Scholarship on Xenophanes’s F1 has had two foci, one on the rules of the symposium and the other on the religious program posed at its close. Thus far, the two areas of focus have been treated as either separate issues or as the religious program proposed in the service of the sympotic objectives. Instead, I will argue that the sympotic norms Xenophanes espouses are in the service of the broader program of rational theology.
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  35. Xenophanes the High Rationalist: The Case of F1:17-8.Scott F. Aikin - 2014 - Epoché: A Journal for the History of Philosophy 19 (1):1-14.
    Scholarship on Xenophanes’s F1 has had two foci, one on the rules of the symposium and the other on the religious program posed at its close. Thus far, the two areas of focus have been treated as either separate issues or as the religious program proposed in the service of the sympotic objectives. Instead, I will argue that the sympotic norms Xenophanes espouses are in the service of the broader program of rational theology.
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  36. The Art of Living in Heraclitus’ Philosophy.Theodoros Christidis & Ioannis Antoniou - 2014 - Philosophical Inquiry 38 (3-4):91-105.
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  37. Plato, Heraclitus and Dante on Ambiguity. Some Notes to Prof. Smith's Paper.Filippo Forcignanò - 2014 - Nóema 5 (2).
    Scopo della presente nota è discutere alcuni aspetti del contributo del Prof. Smith circa Virgilio e l'ambiguità. La nota è divisa in tre parti: a) una discussione dell'ambiguità degli enti empirici in Platone; b) una riconsiderazione del frammento 26 di Eraclito, alla luce di alcune osservazioni di H.G. Gadamer; c) un breve confronto tra il Polidoro virgiliano e il dantesco Pier Delle Vigne circa la natura perturbante della loro trasfigurazione ultramondana.
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  38. And yet She Moves! – The Earth Rests on Water: Thales on the Role of Water in Earth’s Mobility and in Nature’s Transformations.Thomas Heyd - 2014 - Apeiron 47 (4):1-28.
    Journal Name: Apeiron Issue: Ahead of print.
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  39. Thales.Georg Wöhrle (ed.) - 2014 - De Gruyter.
    Thisvolume contains the most complete collection ever assembled of the documentary evidence on Thales of Miletus. Approximately 600 texts, dating from the 6th century BCE to the 14th century CE, are presented in chronological order, both in the original language and in a facing English translation. An index of names as well as extensive glossaries and word indexes of the texts and translations are provided.
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  40. ""A" Educação do cidadão" na obra de Thales Castanho de Andrade.Maria Luisa Bissoto & Renato Soffner - 2013 - Quaestio: Revista de Estudos Em Educação 15 (1):p - 142.
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  41. Proportions du ciel d’Anaximandre.Jean-François Corre - 2013 - Phronesis 58 (1):1-16.
    The doxography for Anaximander’s account of the rings of the sky gives proportions for them that are discrepant. So a widely accepted hypothesis proposes that, since the circles of the celestial bodies are compared to wheels, we should add the thickness of their ‘rims’ to the measurements for the celestial rings. This paper proposes an entirely different hypothesis which avoids this awkward expedient by suggesting that there is a ‘geometrical’ reading of the numerical data. The discrepancies can then be explained (...)
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  42. Die Milesier. Band 1: Thales. Edited by Georg Wöhrle with Contributions by Gotthard Strohmaier.Daniel W. Graham - 2013 - Ancient Philosophy 33 (1):181-185.
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  43. Xenophanes' Positive Theology and His Criticism of Greek Popular Religion.Herbert Granger - 2013 - Ancient Philosophy 33 (2):235-271.
  44. Thales, Anaximander and Anaximenes as Pathfinders of Modern Science.Gabriel Ema Idang - 2013 - International Journal of Philosophy 1 (4):57.
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  45. Evolution Born of Moisture: Analogies and Parallels Between Anaximander’s Ideas on Origin of Life and Man and Later Pre-Darwinian and Darwinian Evolutionary Concepts. [REVIEW]Radim Kočandrle & Karel Kleisner - 2013 - Journal of the History of Biology 46 (1):103-124.
    This study focuses on the origin of life as presented in the thought of Anaximander of Miletus but also points to some parallel motifs found in much later conceptions of both the pre-Darwinian German romantic science and post-Darwinian biology. According to Anaximander, life originated in the moisture associated with earth (mud). This moist environment hosted the first living creatures that later populated the dry land. In these descriptions, one can trace the earliest hints of the notion of environmental adaptation. The (...)
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  46. Ogień w filozofii Heraklita.Piotr Makowski - 2013 - Filozofia Publiczna I Edukacja Demokratyczna 1 (2):130–138.
    Brief educational paper. The author sketches the most important aspects of Heraclitean theory of fire as the ‘principle’, ‘beginning’ or ‘origin’ (arché) of existing things. The presentation puts his concept of arché in the background of Heraclitean famous aphoristic dicta (‘everything flows’ – panta rhei, among others) and his theory of universal logos. Although the philosophy of Heraclitus is not very distinct from other theories by archaic philosophers of nature (Anaximander, Anaximenes, Thales, Parmenides, Empedocles), its specificity makes Heraclitus one of (...)
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  47. Heraclitus on Religion.Glenn Most - 2013 - Rhizomata 1 (2):153-167.
    The article sets out to reinterpret Heraclitus' views on religion and, by implication, his position in the context of the Presocratic philosophers' relationship to the Greek cultural tradition. It does so by examining the fragments in which Heraclitus' attitude to the popular religion of his time is reflected. The analysis of the fragments 69, 68, 15, 14, 5, 96, 93 and 92 DK reveals that the target of Heraclitus' criticism is not the religious practices themselves, but their popular interpretation. Heraclitus' (...)
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  48. The Logos Paradox: Heraclitus, Material Language, and Rhetoric.Robin Reames - 2013 - Philosophy and Rhetoric 46 (3):328-350.
    In her 1996 and 2006 essays “Being and Becoming: Rhetorical Ontology in Early Greek Thought” and “The Task of the Bow: Heraclitus’ Rhetorical Critique of Epic Language,” Carol Poster was the first to argue for the historical and theoretical relevance of Heraclitus in the discipline of rhetoric. Despite the admonitions of Edward Schiappa (1999) and Thomas Cole (1991) against applying rhetorical theories that only emerged after the fourth century BCE to pre- or proto-rhetorical texts, Poster argues that Heraclitus merits the (...)
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  49. Mortal and Divine in Xenophanes' Epistemology.Shaul Tor - 2013 - Rhizomata 1 (2):248-282.
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  50. Heraclitus' Bow Composition.Celso Vieira - 2013 - Classical Quarterly 63 (2):473-490.
    This article aims to throw light on a recurrent structural feature of Heraclitus' style that, it will be argued, serves as a tool to enrich interpretation of his fragments. Named after the bow image used by the philosopher in B51, the ‘bow composition’ will be presented as a narrative technique developed by Heraclitus to reveal his conception of the world. In B51 we read: οὐ ξυνιᾶσιν ὅκως διαϕερόμενον ἑωυτῶι ὁμολογέει· παλίντροπος ἁρμονίη ὅκωσπερ τόξου καὶ λύρης . Following an assumption that (...)
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