http://publicationslist.org/data/catherine.osborne/atom.xml Catherine Osbornehttp://publicationslist.org/catherine.osborne$basepathfavicon.icoRecent additions to Catherine Osborne's PublicationsList.org pagehttp://publicationslist.org/publications.png2011-03-23T08:57:40Z http://publicationslist.org/catherine.osborne/refid71 2011-01-04T13:35:59Z

A discussion of Clement of Alexandria's contribution to the development of Christian Platonism.<br/><br/>Catherine Osborne (2010) <i>The Cambridge History of Philosophy in Late Antiquity</i> 270-82<br/>

http://publicationslist.org/catherine.osborne/refid65 2009-10-18T08:54:14Z

Translation, with introduction and notes, of Philoponus' commentary. In the chapters discussed in this section of Philoponus' Physics Commentary, Aristotle explores a range of questions about the basic structure of reality, the nature of prime matter, the principles of change, the relation between form and matter, and the issue of whether things can come into being out of nothing, and if so, in w...<br/><br/>Catherine Osborne (2009) :<br/>

http://publicationslist.org/catherine.osborne/refid67 2009-10-18T08:21:50Z

An introductory examination of the beginnings of philosophy in Ancient Greece<br/><br/>Catherine Osborne (2009) <i>Histoire de la Philosophie</i> 7-30<br/>

http://publicationslist.org/catherine.osborne/refid66 2009-10-18T08:54:29Z

Catherine Osborne (2009) :<br/>

http://publicationslist.org/catherine.osborne/refid68 2010-02-11T16:35:03Z

I try to explain why relationships with friends are precious to us, using Aristotle's discussion as a prompt. I then ask the same questions about what the good person gains from encountering fictional characters in literature. I reject the fashionable view that Aristotle thinks that the good man gains self-knowledge from having friends, and argue instead that the value of friends lies in looking o...<br/><br/>Catherine Osborne (2009) <i>Ancient Philosophy</i> 29: 349-371<br/>

http://publicationslist.org/catherine.osborne/refid70 2010-04-06T17:06:22Z

I start by asking what Aristotle knew (or thought) about Heraclitus: what were the key features of Heraclitus's philosophy as far as Aristotle was concerned? In this section of the paper I suggest that there are some patterns to Aristotle's references to Heraclitus: besides the classic doctrines (flux, ekpyrosis and the unity of opposites) on the one hand, and the opening of Heraclitus's book on t...<br/><br/>Catherine Osborne (2009) <i>Nuevos Ensayos Sobre Heráclito: Actas Del Segundo Symposium Heracliteum</i> 415-41<br/>

http://publicationslist.org/catherine.osborne/refid69 2010-02-18T14:40:17Z

The print version, published to Oxford Scholarship Online in May 2008<br/><br/>Catherine Osborne (2008) :<br/>

http://publicationslist.org/catherine.osborne/refid23 2009-10-18T08:24:58Z

The book is ostensibly about what we think animals are, how we perceive ourselves as like or unlike them, and about the humane attitude towards animals and other natural things. The issue is complicated, however, because when we come to consider the nature of the beasts, and the nature of the human being, we discover that any description of the world, any account of how things are with respect to ...<br/><br/>Catherine Osborne (2007) :<br/>

http://publicationslist.org/catherine.osborne/refid21 2009-10-18T08:22:17Z

Translation, with introduction and notes, of Philoponus commentary on the first book of Aristotle's Physics, chapters 1-3. The attached pdf is an extract (pages 3 to 7 of the introduction)<br/><br/>Catherine Osborne (2006) :<br/>

http://publicationslist.org/catherine.osborne/refid20 2007-11-29T11:51:32Z

If Socrates is portrayed holding one view in one of Plato's dialogues and a different view in another, should we be puzzled? If (as I suggest) Plato's Socrates is neither the historical Socrates, nor a device for delivering Platonic doctrine, but a tool for the dialectical investigation of a philosophical problem, then we should expect a new Socrates, with relevant commitments, to be devised for e...<br/><br/>Catherine Osborne (2006) <i>Philosophical Investigations</i> 29: 1-21<br/>

http://publicationslist.org/catherine.osborne/refid22 2009-10-18T08:29:49Z

The myth that Parmenides was a turning point in the history of Presocratic thought is examined and shown to be bunk, or rather shown to be a story that we like to tell when we have a certain view of what philosophy is and how it originated.<br/><br/>Catherine Osborne (2006) <i>Rethinking Revolutions</i> 218-45<br/>

http://publicationslist.org/catherine.osborne/refid64 2009-10-18T08:31:31Z

Catherine Osborne (2006) <i>Edinburgh Companion to Ancient Greece and Rome </i> 361-76<br/>

http://publicationslist.org/catherine.osborne/refid63 2009-10-18T08:30:50Z

Catherine Osborne (2006) <i>Edinburgh Companion to Ancient Greece and Rome </i> 41-8<br/>

http://publicationslist.org/catherine.osborne/refid25 2009-10-18T08:27:51Z

Modern Greek translation of <b>Presocratic Philosophy: A very short introduction</b> (2004)<br/><br/>Catherine Osborne, translated by Alexandros-Stamatios Antoniou (2006) :<br/>

http://publicationslist.org/catherine.osborne/refid19 2009-10-18T08:32:58Z

Catherine Osborne (2005) <i>The Empedoclean <i>Kosmos</i> Structure, Process and the Question of Cyclicity</i> 283-308<br/>

http://publicationslist.org/catherine.osborne/refid24 2009-10-18T08:28:31Z

This is a book about the invention of Western philosophy, and the first thinkers to explore ideas about the nature of reality, time, and the origin of the universe. It begins with the finding of the new papyrus fragment of Empedocles' poem, and uses the story of its discovery and interpretation to highlight the way our understanding of early philosophers is marked by their presentation in later so...<br/><br/>Catherine Osborne (2004) :<br/>

http://publicationslist.org/catherine.osborne/refid58 2007-11-28T18:24:35Z

Catherine Osborne (2004) <i>Omnibus 48. September 2004, 28</i><br/>

http://publicationslist.org/catherine.osborne/refid18 2009-10-18T08:34:06Z

Catherine Osborne (2003) <i>Ideal and Culture of Knowledge in Plato</i> 133-58<br/>

http://publicationslist.org/catherine.osborne/refid57 2007-11-28T18:25:14Z

Catherine Osborne (2003) <i>Omnibus 46, September 2003, 26-7.</i><br/>

http://publicationslist.org/catherine.osborne/refid55 2007-12-04T13:55:05Z

A review article. Discusses Nehamas <b> The art of living</b>, Cottingham <b>Philosophy and the Good Life</b> and Lear <b>Open Minded</b><br/><br/>Catherine Osborne (2001) <i>Apeiron</i> 34: 181-93<br/>

http://publicationslist.org/catherine.osborne/refid54 2007-11-28T17:57:40Z

Catherine Osborne (2001) <i>Les Cahiers Philosophiques de Strasbourg</i> <i></i> <i></i> 12 Les anciens savants: 157-168<br/>

http://publicationslist.org/catherine.osborne/refid53 2007-11-28T18:28:15Z

Catherine Osborne (2000) <i>Oxford Studies in Ancient Philosophy</i> 18: 329-56<br/>

http://publicationslist.org/catherine.osborne/refid17 2007-11-27T17:35:56Z

Catherine Osborne (2000) <i>Oxford Studies in Ancient Philosophy</i> <i></i> <i></i> 19: Winter 2000 253-85<br/>

http://publicationslist.org/catherine.osborne/refid16 2010-04-06T16:57:13Z

It is tempting to look for some significance in the sexual motifs that run through Plato's <i>Phaedrus</i>. I believe that thought is a sound one, but it would be wrong to locate the significance of the sexual motifs in the relation between Socrates and Phaedrus (wrong, at least, to construe their relationship as sexual in the normal sense. Rather, the dialogue is about their passion for words and...<br/><br/>Catherine Osborne (1999) <i>Proceedings of the Boston Area Colloquium in Ancient Philosophy</i> 15: 263-81<br/>

http://publicationslist.org/catherine.osborne/refid50 2009-10-18T08:40:45Z

Catherine Osborne, translated by Gerhard Rexin, Peri Terbuyken (1998) <i>Reallexikon für Antike und Christentum, Band XVII</i> 854-910<br/>

http://publicationslist.org/catherine.osborne/refid15 2007-12-04T16:53:56Z

Catherine Osborne (1998) <i>Classical Quarterly</i> 48: 433-446<br/>

http://publicationslist.org/catherine.osborne/refid48 2009-10-18T08:50:54Z

By careful attention to what Heraclitus is saying, in the wider context of his philosophical position, we can see that the sayings that are usually taken to ridicule religion are better read as observations about the significance of the religious context. Although these sayings argue against simple-minded misunderstandings of conventional piety, they do not condemn such piety in itself; instead th...<br/><br/>Catherine Osborne (1997) <i>What is a God? Studies in the nature of Greek divinity</i> 35-42<br/>

http://publicationslist.org/catherine.osborne/refid14 2009-10-18T08:44:04Z

I question whether the notion of 'didactic poetry' is appropriate or helpful in relation to Parmenides, Empedocles and the other philosopher poets. I suggest that poetry was the default form for the Presocratics, and that we do not need to ask why a poet writes in poetry, but rather whether anyone in Early Greek philosophy writes in prose, and if so when and why. It is the latter that it odd and...<br/><br/>Catherine Osborne (1997) <i>Form and Content in Didactic Poetry</i> 23-35<br/>

http://publicationslist.org/catherine.osborne/refid13 2009-10-18T08:42:42Z

Catherine Osborne (1997) <i>Routledge History of Philosophy Volume 1: From the beginning to Plato</i> 88-127<br/>

http://publicationslist.org/catherine.osborne/refid44 2009-10-18T08:51:56Z

In this chapter I explore the parallel between the shape of Timaeus' discourse in Plato's dialogue and the shape of the world that he describes. There is, plainly, an analogy between Timaeus' act of describing a world in words and the demiurge's task of making a world of matter. This analogy implies a parallel between language as a system of reproducing ideas in words, and the world, which reprodu...<br/><br/>Catherine Osborne (1996) <i> Form and Argument in Late Plato</i> 179-212<br/>

http://publicationslist.org/catherine.osborne/refid12 2008-01-17T11:14:29Z

Catherine Osborne (1996) <i>Philosophical Investigations</i> 19: 318-328<br/>

http://publicationslist.org/catherine.osborne/refid10 2011-03-23T08:57:23Z

Catherine Osborne (1995) <i>Proceedings of the Aristotelian Society</i> 95: 211-33<br/>

http://publicationslist.org/catherine.osborne/refid11 2009-10-18T08:52:42Z

Catherine Osborne (1995) <i>Food in Antiquity</i> 214-24<br/>

http://publicationslist.org/catherine.osborne/refid9 2010-02-18T14:51:10Z

On the basis of a new and sympathetic erading of Plato, Catherine Osborne shows that the long-standing distrust of <i>eros</i>, rather than <i>agape</i>, as a model for the believer's relation to God in Christian thought derives from a misunderstanding of ancient thought on love. Focussing on a number of classic texts, including Plato's <i>Symposium</i> and <i>Lysis</i>, Aristotle's <i>Ethics</i> ...<br/><br/>Catherine Osborne (1994) :<br/>

http://publicationslist.org/catherine.osborne/refid37 2009-10-18T08:53:33Z

Catherine Osborne (1993) <i>Christian Theology and Greek Philosophy in the fourth century: essays in tribute to George Christopher Stead</i> 148-70<br/>

http://publicationslist.org/catherine.osborne/refid38 2007-12-04T13:51:07Z

Catherine Osborne (1993) <i>Omnibus 26, September 1993, 8-10.</i><br/>

http://publicationslist.org/catherine.osborne/refid36 2010-02-18T14:52:35Z

Catherine Osborne (1992) <i>Origeniana Quinta</i> 270-83<br/>

http://publicationslist.org/catherine.osborne/refid35 2010-02-18T14:52:12Z

Catherine Osborne (1991) <i>Augustinus</i> 36: 205-212<br/>

http://publicationslist.org/catherine.osborne/refid8 2007-11-27T17:35:56Z

Catherine Osborne (1990) <i>Bulletin of the Institute of Classical Studies</i> <i></i> <i></i> 37: 15-30<br/>

http://publicationslist.org/catherine.osborne/refid34 2007-11-28T17:57:40Z

Catherine Osborne (1990) <i>Studia Patristica</i> <i></i> <i></i> 22: 309-14<br/>

http://publicationslist.org/catherine.osborne/refid32 2007-11-28T18:27:42Z

Catherine Osborne (1989) <i>Studies in the History and Philosophy of Science</i> 20: 389-95<br/>

http://publicationslist.org/catherine.osborne/refid31 2010-02-07T22:26:13Z

I argue that the shape of the world in which the earth is in the centre of the cosmos does not make the centre the most important place but rather the lowest or bottom place, of least value.<br/><br/>Catherine Osborne (1988) <i>Proceedings of the Cambridge Philological Society</i> 34: 104-11<br/>

http://publicationslist.org/catherine.osborne/refid6 2009-10-18T08:28:54Z

Catherine Osborne (1987) :<br/>

http://publicationslist.org/catherine.osborne/refid7 2007-12-04T16:53:16Z

Catherine Osborne (1987) <i>Classical Quarterly</i> 37: 23-50<br/>

http://publicationslist.org/catherine.osborne/refid30 2010-04-14T10:00:37Z

Catherine Osborne (1987) <i>Proceedings of the Cambridge Philological Society</i> 33: 53-73<br/>

http://publicationslist.org/catherine.osborne/refid5 2007-12-04T16:51:50Z

Catherine Osborne (1983) <i>Classical Quarterly</i> 33: 401-11<br/>

http://publicationslist.org/catherine.osborne/refid27 2007-12-04T16:55:27Z

Catherine Osborne (1983) <i>Isis</i> 74: 234-42<br/>