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Profile: Thomas M. Osborne (University of St. Thomas, Texas)
  1.  33
    Andrew Barry, Thomas Osborne & Nikolas S. Rose (eds.) (1996). Foucault and Political Reason: Liberalism, Neo-Liberalism, and Rationalities of Government. University of Chicago Press.
    Despite the enormous influence of Michel Foucault in gender studies, social theory, and cultural studies, his work has been relatively neglected in the study of politics. Although he never published a book on the state, in the late 1970s Foucault examined the technologies of power used to regulate society and the ingenious recasting of power and agency that he saw as both consequence and condition of their operation. These twelve essays provide a critical introduction to Foucault's work on politics, exploring (...)
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  2. Thomas Osborne (2005). Literature in Ruins. History of the Human Sciences 18 (3):109-118.
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  3. Thomas Osborne (2008). Power, Ethics, Truth: Bernard Williams on Political Argument Bernard Williams, In the Beginning Was the Deed: Realism and Moralism in Political Argument, Selected, Edited and with an Introduction by Geoffrey Hawthorn. Princeton, NJ and Oxford: Princeton University Press, 2005. ISBN 130691124308. 174 Pp. [REVIEW] History of the Human Sciences 21 (1):127-134.
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  4. Thomas Osborne (1992). Medicine and Epistemology: Michel Foucault and the Liberality of Clinical Reason. History of the Human Sciences 5 (2):63-93.
  5.  95
    Thomas Osborne (1995). Review Symposium on Ian Hacking : The Ethics of Indeterminacy. History of the Human Sciences 8 (4):113-117.
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  6.  96
    Thomas Osborne (1998). Tales of Hoffman. History of the Human Sciences 11 (3):115-124.
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  7.  38
    Thomas Osborne (1997). The Limits of Ontology. History of the Human Sciences 10 (4):97-102.
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  8.  63
    Gregor McLennan & Thomas Osborne (2004). On Intellectual Critique and the Critique of Intellectuals: A Response to Steve Fuller. History of the Human Sciences 17 (4):103-107.
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  9.  53
    Thomas M. Osborne (2005). Ockham as a Divine-Command Theorist. Religious Studies 41 (1):1-22.
    Although this thesis is denied by much recent scholarship, Ockham holds that the ultimate ground of a moral judgement's truth is a divine command, rather than natural or non-natural properties. God could assign a different moral value not only to every exterior act, but also to loving God. Ockham does allow that someone who has not had access to revelation can make correct moral judgements. Although her right reason dictates what God in fact commands, she need not know that God (...)
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  10.  29
    Thomas Osborne (1998). Aspects of Enlightenment: Social Theory and the Ethics of Truth. Ucl Press.
    Introduction Of enlightenmentality Blackmail - Negative enlightenment - Critique of enlightenment - Postmodernism - Realism and enlightenment - Aspects of ...
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  11. Thomas M. Osborne Jr (2007). Perfect and Imperfect Virtues in Aquinas. The Thomist 71 (1):39-64.
  12.  6
    Thomas Osborne (2016). Vitalism as Pathos. Biosemiotics 9 (2):185-205.
    This paper addresses the remarkable longevity of the idea of vitalism in the biological sciences and beyond. If there is to be a renewed vitalism today, however, we need to ask – on what kind of original conception of life should it be based? This paper argues that recent invocations of a generalized, processual variety of vitalism in the social sciences and humanities above all, however exciting in their scope, miss much of the basic originality – and interest – of (...)
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  13. Andrew Barry, Thomas Osborne & Nikolas Rose (eds.) (1996). Foucault and Political Reason: Liberalism, Neo-Liberalism and the Rationalities of Government. Routledge.
    Foucault is often thought to have a great deal to say about the history of madness and sexuality, but little in terms of a general analysis of government and the state.; This volume draws on Foucault's own research to challenge this view, demonstrating the central importance of his work for the study of contemporary politics.; It focuses on liberalism and neo- liberalism, questioning the conceptual opposition of freedom/constraint, state/market and public/private that inform liberal thought.
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  14. Thomas M. Osborne Jr (2008). The Threefold Referral of Acts to the Ultimate End in Thomas Aquinas and His Commentators. Angelicum 85:715-736.
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  15.  12
    Thomas Osborne (2003). Utopia, Counter-Utopia. History of the Human Sciences 16 (1):123-136.
    This article addresses the question of utopia through some reflections on the work of the Russian writer Andrei Platonov (1899-1951). Platonov's work represents an inspirational series of investigations into the circumstances of utopia: not so much utopia as fantasy, nor utopia as actualized in failure, nor even dystopia, but what is here termed `actually existing utopia'. As such his work captures aspects of utopianism that may have been largely opaque to the investigations of either literary versions of the utopian imagination (...)
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  16.  29
    Thomas J. Osborne (1973). 1776 and the New Radicalism. Thought: A Journal of Philosophy 48 (1):19-32.
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  17. Thomas Osborne (1999). Critical Spirituality. In Samantha Ashenden & David Owen (eds.), Foucault Contra Habermas: Recasting the Dialogue Between Genealogy and Critical Theory. Sage 45.
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  18. Thomas M. Osborne Jr (2011). Thomas Aquinas and John Duns Scotus on Individual Acts and the Ultimate End. In Kent Emery Russell Friedman (ed.), Philosophy and Theology in the Long Middle Ages. 351-374.
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  19.  7
    Thomas Osborne (2003). What is a Problem? History of the Human Sciences 16 (4):1-17.
    By way of a selective comparison of the work of Georges Canguilhem and Henri Bergson on their respective conceptions of ‘problematology’, this article argues that the centrality of the notion of the ‘problem’ in each can be found in their differing conceptions of the philosophy of life and the living being. Canguilhem’s model, however, ultimately moves beyond or away from (legislative) philosophy and epistemology towards the question of ethics in so far as his vitalism is a means of signalling the (...)
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  20.  10
    Thomas M. Osborne Jr (2008). MacIntyre, Thomism, and the Contemporary Common Good. Analyse & Kritik 2008 (1):382-397.
    Alasdair MacIntyre’s criticism of contemporary politics rests in large part on the way in which the political communities of advanced modernity do not recognize common goals and practices. I shall argue that although MacIntyre explicitly recognizes the influence of Jacques Maritain on his own thought, MacIntyre’s own views are incompatible not only with Maritain’s attempt to develop a Thomistic theory which is compatible with liberal democracy, but also relies on a view of the individual as a part which is related (...)
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  21.  10
    Thomas Osborne (2002). Faith, Philosophy, and the Nominalist Background to Luther's Defense of the Real Presence. Journal of the History of Ideas 63 (1):63-82.
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  22. Thomas Osborne Jr (2010). Unbelief and Sin in Thomas Aquinas and the Thomistic Tradition. Nova Et Vetera 8:613-626.
     
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  23. Thomas M. Osborne Jr (2003). The Augustianism of Thomas Aquinas' Moral Theory. The Thomist 67 (2):279-305.
     
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  24.  9
    Thomas M. Osborne Jr (2000). Dominium Regale Et Politicum: Sir John Fortescue's Response to the Problem of Tyranny as Presented by Thomas Aquinas and Ptolemy of Lucca. Mediaeval Studies 62 (1):161-187.
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  25.  5
    Thomas M. Osborne Jr (2012). Mackey, Louis. Faith, Order, Understanding. Review of Metaphysics 65 (4):883-885.
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  26.  9
    Thomas Osborne (1999). The Ordinariness of the Archive. History of the Human Sciences 12 (2):51-64.
    This article argues that the notion of the archive is of some value for those interested in the history of the human sciences. Above all, the archive is a means of generating ethical and epistemological credibility. The article goes on to suggest that there are three aspects to modern archival reason: a principle of publicity whereby archival information is made available to some or other kind of public; a principle of singularity according to which archival reason focuses upon questions of (...)
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  27.  7
    Thomas Michael Osborne (2002). Ethics and Political Philosophy. Vol 2 of The Cambridge Translations of Medieval Philosophical Texts, And: The Common Good in Late Medieval Political Thought (Review). Journal of the History of Philosophy 40 (1):119-121.
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  28.  9
    Thomas Osborne & Nikolas Rose (1997). In the Name of Society, or Three Theses on the History of Social Thought. History of the Human Sciences 10 (3):87-104.
    Who is speaking in the history of social thought? The question of the authentic voice of social thought is typically posed in terms that tend to be either ambitiously theoretical or carefully methodological. Thus histories of social thought frequently offer either a résumé of general ideas about society or a survey which gets bogged down in a rather tedious, nit-picking debate about empirical methodology. This paper is something of a preview of a pro jected attempt on the part of the (...)
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  29.  20
    Thomas M. Osborne Jr (2008). Rethinking Anscombe on Causation. American Catholic Philosophical Quarterly 81 (1):89 - 107.
    Although Elizabeth Anscombe’s work on causation is frequently cited and anthologized, her main arguments have been ignored or misunderstood as havingtheir basis in quantum mechanics or a particular theory of perception. I examine her main arguments and show that they not only work against the Humean causaltheories of her time, but also against contemporary attempts to analyze causation in terms of laws and causal properties. She shows that our ordinary usage does not connect causation with laws, and suggests that philosophers (...)
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  30.  11
    Thomas Michael Osborne (1999). Unibilitas : The Key to Bonaventure's Understanding of Human Nature. Journal of the History of Philosophy 37 (2):227-250.
  31.  5
    Thomas Osborne (2013). 3 Inter That Discipline! In Andrew Barry & Georgina Born (eds.), Interdisciplinarity: Reconfigurations of the Social and Natural Sciences. Routledge 82.
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  32. Thomas M. Osborne Jr (2000). Dominium Politicum Et Regale: Sir John Fortescue's Solution to the Problem of Tyranny as Presented by Thomas Aquinas and Ptolemy of Lucca. Mediaeval Studies 62:161-187.
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  33.  3
    Thomas M. Osborne (2010). Secretary's Report (2009–2010). Proceedings of the American Catholic Philosophical Association 84:289-292.
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  34.  6
    Thomas M. Osborne Jr (2012). William of Ockham on the Freedom of the Will and Happiness. American Catholic Philosophical Quarterly 86 (3):435-456.
    When viewed in its historical context, Ockham’s moral psychology is distinctive and novel. First, Ockham thinks that the will is free to will for or against any object, and can choose something that is in some sense not even apparently good. The will is free from the intellect’s dictates and from natural inclinations. Second, he emphasizes the will’s independence not only with respect to passions and habits, but also with respect to knowledge, the effects of original sin, grace, and God. (...)
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  35.  10
    Gregor McLennan & Thomas Osborne (2003). Contemporary 'Vehicularity' and 'Romanticism': Debating the Status of Ideas and Intellectuals. Critical Review of International Social and Political Philosophy 6 (4):51-66.
    (2003). Contemporary ‘vehicularity’ and ‘romanticism’: debating the status of ideas and intellectuals. Critical Review of International Social and Political Philosophy: Vol. 6, The Public Role of Intellectuals, pp. 51-66. doi: 10.1080/1369823042000241267.
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  36.  4
    Thomas M. Osborne Jr (2010). The Concept as a Formal Sign. Semiotica 179 (179):1-21.
  37.  2
    Thomas M. Osborne Jr (2012). Mackey, Louis. Faith, Order, Understanding: Natural Theology in the Augustinian Tradition. [REVIEW] Review of Metaphysics 65 (4):883-885.
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  38.  6
    Thomas Michael Osborne (2002). Ethics and Political Philosophy. Vol 2 of The Cambridge Translations of Medieval Philosophical Texts, And: The Common Good in Late Medieval Political Thought (Review). Journal of the History of Philosophy 40 (1):119-121.
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  39.  2
    Thomas P. Osborne (2010). Les femmes de la généalogie de Jésus dans l'évangile de Matthieu et l'application de la Torah. Revue Théologique de Louvain 41 (2):243-258.
    Parmi les multiples énigmes de la généalogie de Jésus en Mt 1,1-17, la présence de quatre, voire de cinq femmes dans un texte où prédominent les hommes a suscité de nombreuses tentatives d’explication. Cet article part de l’observation que les quatre premières femmes sont en amont ou complices du roi David, tandis que la cinquième femme est la mère de celui qui est présenté comme Messie. Il constate par ailleurs que si l’on avait appliqué strictement les dispositions de la Torah (...)
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  40. Andrew Barry, Thomas Osborne & Nikolas Rose (eds.) (2013). Foucault and Political Reason: Liberalism, Neo-Liberalism and the Rationalities of Government. Routledge.
    Foucault is often thought to have a great deal to say about the history of madness and sexuality, but little in terms of a general analysis of government and the state.; This volume draws on Foucault's own research to challenge this view, demonstrating the central importance of his work for the study of contemporary politics.; It focuses on liberalism and neo- liberalism, questioning the conceptual opposition of freedom/constraint, state/market and public/private that inform liberal thought.
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  41. Jean-François Gilmont & Thomas P. Osborne (1984). Les Associations de Bibliothèques de Théologie. Un Service Pour la Recherche. Revue Théologique de Louvain 15 (1):73-85.
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  42. Thomas M. Osborne Jr (2008). Augustine and Aquinas on Foreknowledge Through Causes. Nova Et Vetera 6:219-232.
     
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  43. Thomas M. Osborne Jr (2013). Continuity and Innovation in Dominic Banez’s Understanding of Esse: Banez's. The Thomist 77:367-94.
     
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  44. Thomas M. Osborne Jr (2013). Giles of Rome, Henry of Ghent, and Godfrey of Fontaines on Whether to See God Is to Love Him. Recherches de Theologie Et Philosophie Medievales 80:57-76.
  45.  21
    Thomas M. Osborne Jr (2014). Human Action in Thomas Aquinas, John Duns Scotus, and William of Ockham. The Catholic University of America Press.
    Thomas M. Osborne Jr. ... Vivarium 32 (1994): 62–71. te Velde, Rude A. “Natura in se ipsa recurva est: Duns Scotus and Aquinas on the Relationship between Nature and Will.” In John Duns Scotus: ... “William of Ockham's Theological Ethics .
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  46. Thomas P. Osborne (1981). L'utilisation des citations de l'Ancien Testament dans la première épître de Pierre. Revue Théologique de Louvain 12 (1):64-77.
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  47. Thomas M. Osborne Jr (2005). Love of God and Love of Self in Thirteenth-Century Ethics. University of Notre Dame Press.
  48. Thomas M. Osborne Jr (2011). Practical Reasoning. In Brian Davies & Eleonore Stump (eds.), The Oxford Handbook of Aquinas. Oxford University Press
     
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  49. Thomas Osborne Jr (2009). Review. [REVIEW] The Thomist 73:506-509.
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  50. Thomas M. Osborne Jr (2010). Thomas and Scotus on Prudence Without All the Major Virtues. The Thomist 74 (2):1-24.
     
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