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Catherine Osborne [38]Catherine R. Osborne [1]
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Profile: Catherine Joanna Rowett (University of East Anglia)
  1. Catherine R. Osborne (2012). Migrant Domestic Careworkers: Between the Public and the Private in Catholic Social Teaching. Journal of Religious Ethics 40 (1):1-25.
    This essay argues that Catholic (magisterial) social teaching's division of ethics into public and private creates a structural lacuna which makes it almost impossible to envision a truly just situation for migrant domestic careworkers (MDCs) within the current horizon of Catholic social thought. Drawing on a variety of sociological studies, I conclude that it is easy for MDCs to “disappear” between two countries, two families, and, finally, two sets of ethical norms. If the magisterium genuinely wishes Catholic ethicists to address (...)
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  2. Catherine Osborne (2011). Ralph Cudworth's The True Intellectual System of the Universe and the Presocratic Philosophers. In Oliver Primavesi & Katharina Luchner (eds.), The Presocratics from the Latin Middle Ages to Hermann Diels. Steiner Verlag.
    Ralph Cudworth (1617-88) was one of the Cambridge Platonists. His major work, The True Intellectual System of the Universe, was completed in 1671, a year after Spinoza published (anonymously) the Tractatus Logico-philosophicus. It was published a few years later, in 1678. Cudworth offers a spirited attack against the materialism and mechanism of Thomas Hobbes. His work is couched as a search for truth among the ancient philosophers, and this paper examines his use of the Presocratics as a tool for discussing (...)
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  3. Catherine Osborne (2010). Holding the Centre and Untied Kingdom – by Ian Robinson. [REVIEW] Philosophical Investigations 33 (3):266-270.
  4. Catherine Osborne (2009). “If All Things Were to Turn to Smoke, It’D Be the Nostrils Would Tell Them Apart”. In Enrique Hülsz Piccone (ed.), Nuevos Ensayos Sobre Heráclito: Actas Del Segundo Symposium Heracliteum.
    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 the other, Aristotle knows and reports a few slightly less obvious sayings, one of which is (...)
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  5. Catherine Osborne (2009). Selves and Other Selves in Aristotle's Eudemian Ethics Vii 12. Ancient Philosophy 29 (2):349-371.
    Osborne argues against the idea that Aristotle thinks that friends are useful for assisting us towards self-knowledge, and defends instead the idea that friends provide an extension of the self which enables one to obtain a richer view of the shared world that we view together. She then examines similar questions about why the good person would gain from encountering fictional characters in literature, and what kinds of literature would be beneficial to the good life.
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  6. John Philoponus & Catherine Osborne (2009). On Aristotle's Physics 1.4-6. Duckworth.
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  7. Catherine Osborne (2008). André Laks, Le vide et la haine: éléments pour une histoire archaïque de la négativité; Introduction à la “philosophie présocratique”. [REVIEW] Rhizai. A Journal for Ancient Philosophy and Science:339-344.
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  8. Catherine Osborne (2008). Sexual Ethics: The Meaning and Foundations of Sexual Morality – Aurel Kolnai. [REVIEW] Philosophical Quarterly 58 (231):377–379.
  9. Catherine Osborne (2007/2009). Dumb Beasts and Dead Philosophers: Humanity and the Humane in Ancient Philosophy and Literature. Oxford University Press.
    The book is about three things. First, how Ancient thinkers perceived humans as like or unlike other animals; second about the justification for taking a humane attitude towards natural things; and third about how moral claims count as true, and how they can be discovered or acquired. Was Aristotle was right to see continuity in the psychological functions of animal and human souls? The question cannot be settled without taking a moral stance. As we can either focus on continuity or (...)
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  10. Catherine Osborne (2007). Happy Lives and the Highest Good: An Essay on Aristotle's Nicomachean Ethics – Gabriel Richardson Lear. [REVIEW] Philosophical Investigations 30 (1):92–96.
  11. Catherine Osborne (2007). Salles (R.) (Ed.) Metaphysics, Soul, and Ethics in Ancient Thought: Themes From the Work of Richard Sorabji. Pp. X + 592. Oxford: Clarendon Press, 2005. Cased, £60. ISBN: 978-0-19-926130-. [REVIEW] The Classical Review 57 (02).
  12. Catherine Osborne (2006). Socrates in the Platonic Dialogues. Philosophical Investigations 29 (1):1–21.
    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 each setting. Such a dialectical device – the tailor-made Socrates – fits with what we know (...)
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  13. John Philoponus & Catherine Osborne (2006). On Aristotle's "Physics 1.1-3&Quot;. Cornell University Press.
  14. Catherine Osborne (2004). Presocratic Philosophy: A Very Short Introduction. OUP Oxford.
    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 sources. -/- Generations of philosophers, both ancient and modern, have traced their inspiration back (...)
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  15. Catherine Osborne (2004). Three Studies on Anaximander D. L. Couprie, R. Hahn, G. Naddaf: Anaximander in Context. New Studies in the Origins of Greek Philosophy . Pp. XIV + 290, Maps, Ills. Albany: State University of New York Press, 2003. Paper, Us$27.95 (Cased, Us$81.50). Isbn: 0-7914-5538-6 (0-7914-5537-8 Hbk). [REVIEW] The Classical Review 54 (02):288-.
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  16. Catherine Osborne (2001). Successors of Socrates, Disciples of Descartes, and Followers of Freud. [REVIEW] Apeiron 34 (2):181 - 193.
    All three books reviewed here are turning over again for us the pages of perennially irresistible thinkers whose ideas never cease to hold us transfixed; all three are inviting us to notice that the material that we thought we knew has got more to do with what Nehamas calls 'the art of living' than we might have realised; and all three are making space for attitudes, responses and areas of self-understanding that are, by traditional classifications, irrational and hence sometimes inadequately (...)
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  17. Catherine Osborne (1999). Colloquium 8. Proceedings of the Boston Area Colloquium of Ancient Philosophy 15 (1):263-281.
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  18. Catherine Osborne (1999). Companionable Aristotle J. Barnes (Ed.): The Cambridge Companion to Aristotle . Pp. Xxv + 404. Cambridge: Cambridge University Press, 1995. ISBN: 0-521-41133-5 (0-521-42292-9 Pbk). [REVIEW] The Classical Review 49 (01):115-.
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  19. Catherine Osborne (1998). Perceiving White and Sweet (Again): Aristotle, De Anima 3.7, 431a20-B1. Classical Quarterly 48 (02):433-446.
    In chapter 7 of the third book of De anima Aristotle is concerned with the activity of the intellect (nous), which, here as elsewhere in the work, he explores by developing parallels with his account of sense-perception. In this chapter his principal interest appears to be the notion of judgement, and in particular intellectual judgements about the value of some item on a scale of good and bad. In this paper I shall argue, firstly that there is in fact a (...)
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  20. Catherine Osborne (1998). Was Verse the Default Form for Presocratic Philosophy? In Catherine Atherton (ed.), Form and Content in Didactic Poetry.
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  21. Catherine Osborne (1996). Aristotle on ΦΙΛΙΑ. Classical Review 46 (1):73-75.
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  22. Catherine Osborne (1996). Love's Bitter Fruits: Martha C. Nussbaum The Therapy of Desire: Theory and Practice in Hellenistic Ethics. Philosophical Investigations 19 (4):318-328.
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  23. Catherine Osborne (1996). Space, Time, Shape, and Direction: Creative Discourse in the Timaeus. In Christopher Gill & Mary Margaret McCabe (eds.), Form and Argument in Late Plato. Oxford University Press. 179--211.
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  24. Catherine Osborne (1995). Perceiving Particulars and Recollecting the Forms in the 'Phaedo'. Proceedings of the Aristotelian Society 95:211 - 233.
    I ask whether the Recollection argument commits Socrates to the view that our only source of knowledge of the Forms is sense perception. I argue that Socrates does not confine our presently available sources of knowledge to empirically based recollection, but that he does think that we can't begin to move towards a philosophical understanding of the Forms except as a result of puzzles prompted by the shortfall of particulars in relation to the Forms, and hence that our awareness of (...)
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  25. Catherine Osborne & A. Capizzi (1995). The Cosmic Republic: Notes for a Non-Peripatetic History of the Birth of Philosophy in Greece. Journal of Hellenic Studies 115:205.
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  26. Catherine Osborne (1994). Eros Unveiled: Plato and the God of Love. Oxford University Press.
    This unique book challenges the traditional distinction between eros, the love found in Greek thought, and agape, the love characteristic of Christianity. Focusing on a number of classic texts, including Plato's Symposium and Lysis, Aristotle's Ethics and Metaphysics,, and famous passages in Gregory of Nyssa, Origen, Dionysius the Areopagite, Plotinus, Augustine, and Thomas Aquinas, the author shows that Plato's account of eros is not founded on self-interest. In this way, she restores the place of erotic love as a Christian motif, (...)
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  27. Catherine Osborne (1994). René Braun (ed., tr.): Tertullien: Contre Marcion Tome II (livre II). Texte Critique, Traduction et Notes. (Sources Chrétiennes, 368.) Pp. 234. Paris: CERF, 1991. Paper, frs. 110. [REVIEW] The Classical Review 44 (01):212-213.
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  28. Catherine Osborne (1994). Sources of Significance in Hippolytus's Account of Greek Philosophy. Apeiron 27 (3):225 - 242.
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  29. Catherine Osborne, L. P. Gerson & M. L. Morgan (1994). God and Greek Philosophy: Studies in the Early History of Natural TheologyPlatonic Piety: Philosophy and Ritual in Fourth-Century Athens. Journal of Hellenic Studies 114:192.
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  30. Catherine Osborne (1991). Parmenides. Ancient Philosophy 11 (2):393-396.
  31. Catherine Osborne (1990). Anne-Marie Malingrey: Indices Chrysostomici, II: De Sacerdotio. (Alpha-Omega: Reihe A, XXXI.2.) Pp. X + 332. Hildesheim, Zurich and New York: Georg Olms, 1989. [REVIEW] The Classical Review 40 (02):482-483.
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  32. Catherine Osborne (1990). Marie-Ange Calvet-Sebasti, Pierre-Louis Gatier (Edd., Trs.): Firmus de Césarée: Lettres. Introduction, Texte Et Traduction, Notes Et Index. (Sources Chrétiennes, 350.) Pp. 206; 1 Map. Paris: Editions du Cerf, 1989. Paper, Frs. 161. [REVIEW] The Classical Review 40 (2):483-484.
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  33. Catherine Osborne (1989). Philoponus on the Origins of the Universe and Other Issues. Studies in History and Philosophy of Science Part A 20 (3):389-395.
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  34. Catherine Osborne (1989). The Development of Plato's Political Theory. Journal of the History of Philosophy 27 (1):146-148.
  35. Catherine Osborne, Justin Martyr & A. Wartelle (1989). Apologies. Journal of Hellenic Studies 109:271.
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  36. Catherine Osborne (1987). Empedocles Recycled. Classical Quarterly 37 (01):24-.
    It is no longer generally believed that Empedocles was the divided character portrayed by nineteenth-century scholars, a man whose scientific and religious views were incompatible but untouched by each other. Yet it is still widely held that, however unitary his thought, nevertheless he still wrote more than one poem, and that his poems can be clearly divided between those which do, and those which do not, concern ‘religious matters’.1 Once this assumption can be shown to be shaky or actually false, (...)
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  37. Catherine Osborne (1987). Rethinking Early Greek Philosophy: Hippolytus of Rome and the Presocratics. Cornell University Press.
    A study of Hippolytus of Rome and his treatment of Presocratic Philosophy, used as a case study to argue against the use of collections of fragments and in favour of the idea of reading "embedded texts" with attention to the interpretation and interests of the quoting author. A study of methodology in early Greek Philosophy. Includes novel interpretations of Heraclitus and Empedocles, and an argument for the unity of Empedocles's poem.
     
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  38. Catherine Osborne & M. Caveing (1986). Zenon d'Elee: Prolegomenes aux Doctrines du Continu. Journal of Hellenic Studies 106:226.
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  39. Catherine Osborne (1983). Aristotle, De Anima 3. 2: How Do We Perceive That We See and Hear? Classical Quarterly 33 (02):401-411.
    The second chapter of book three of the De anima marks the end of Aristotle's discussion of sense-perception. The chapter is a long one and apparently rambling in subject matter. It begins with a passage that is usually taken as a discussion of some sort of self-awareness, particularly awareness that one is perceiving, although such an interpretation raises some difficulties. This paper reconsiders the problems raised by supposing that the question discussed in the first paragraph is ‘how do we perceive (...)
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