49 found
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  1.  1
    Omnipotence, covenant & order: an excursion in the history of ideas from Abelard to Leibniz.Francis Oakley - 1984 - Ithaca, N.Y.: Cornell University Press.
  2.  74
    Natural law, laws of nature, natural rights: continuity and discontinuity in the history of ideas.Francis Oakley - 2005 - New York: Continuum.
    Metaphysical schemata and intellectual traditions -- Laws of nature : the scientific concept -- Natural law : disputed moments of transition -- Natural rights : origins and grounding.
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  3.  34
    Voluntarist theology and early-modern science: The matter of the divine power, absolute and ordained.Francis Oakley - 2018 - History of Science 56 (1):72-96.
    This paper is an intervention in the debate inaugurated by Peter Harrison in 2002 when he called into question the validity of what has come to be called ‘the voluntarism and early-modern science thesis’. Though it subsequently drew support from such historians of science as J. E. McGuire, Margaret Osler, and Betty-Joe Teeter Dobbs, the origins of the thesis are usually traced back to articles published in 1934 and 1961 respectively by the philosopher Michael Foster and the historian of ideas (...)
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  4.  38
    The Absolute and Ordained Power of God in Sixteenth- and Seventeenth-Century Theology.Francis Oakley - 1998 - Journal of the History of Ideas 59 (3):437-461.
    In lieu of an abstract, here is a brief excerpt of the content:The Absolute and Ordained Power of God in Sixteenth- and Seventeenth-Century TheologyFrancis Oakley[W]e must cautiously abandon [that more specious opinion of the Platonist and Stoick]... in this, that it... blasphemously invades the cardinal Prerogative of Divinity, Omnipotence, by denying him a reserved power, of infringing, or altering any one of those Laws which [He] Himself ordained, and enacted, and chaining up his armes in the adamantine fetters of Destiny.Walter (...)
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  5.  6
    Jacobean Political Theology: The Absolute and Ordinary Powers of the King.Francis Oakley - 1968 - Journal of the History of Ideas 29 (3):323.
  6. Locke, natural law and God -- again.Francis Oakley - 1997 - History of Political Thought 18 (4):624-651.
  7.  6
    The Watershed of Modern Politics: Law, Virtue, Kingship, and Consent.Francis Oakley - 2015 - Yale University Press.
    The concluding volume of Francis Oakley's authoritative trilogy moves on to engage the political thinkers of the later Middle Ages, Renaissance, Age of Reformation and religious wars, and the era that produced the Divine Right Theory of Kingship. Oakley's ground-breaking study probes the continuities and discontinuities between medieval and early modern modes of political thinking and dwells at length on the roots and nature of those contract theories that sought to legitimate political authority by grounding it in the consent of (...)
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  8. Locke, Natural Law and God - Again.Francis Oakley - 1997 - Imprint Academic.
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  9. Medieval Theories of Natural Law William of Ockham and the Significance of the Voluntarist Tradition.Francis Oakley - 1961 - University of Notre Dame.
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  10.  4
    Natural law, conciliarism, and consent in the late Middle Ages: studies in ecclesiastical and intellectual history.Francis Oakley - 1984 - London: Variorum Reprints.
  11.  3
    Omnipotence and Promise: The Legacy of the Scholastic Distinction of Powers.Francis Oakley - 2002 - Pontificial Institute of Mediaeval Studies.
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  12.  31
    Politics and eternity: studies in the history of medieval and early-modern political thought.Francis Oakley - 1999 - Boston: Brill.
    This book is composed of a series of studies in the history of political thought from late antiquity to the early-eighteenth century.
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  13.  5
    The political thought of Pierre d'Ailly: the voluntarist tradition.Francis Oakley - 1964 - New Haven,: Yale University Press. Edited by Pierre D' Ailly.
    D'Ailly was an eminent nominalist theologian and one of the group of ecclesiastical statesmen who engineered the termination of the Great Schism. It is this dual roll that lends particular interest to his political thought, which reflects both his attempt to solve the urgent ecclesiastical-political problems of the times and the theological "voluntarism" characteristic of the Ockhamist school to which he belonged. D'Ailly was one of the most eminent of the Conciliarists, and to the present volume is appended a complete (...)
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  14.  29
    The Absolute and Ordained Power of God and King in the Sixteenth and Seventeenth Centuries: Philosophy, Science, Politics, and Law.Francis Oakley - 1998 - Journal of the History of Ideas 59 (4):669-690.
    In lieu of an abstract, here is a brief excerpt of the content:The Absolute and Ordained Power of God and King in the Sixteenth and Seventeenth Centuries: Philosophy, Science, Politics, and LawFrancis OakleyThe quintessentially scholastic distinction between God’s power understood as absolute and ordained (potentia dei absoluta et ordinata) has been described “as a ‘yes and no’ answer to the question whether God is able to do or arrange things other than he did in creating the orders of nature and (...)
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  15.  3
    Acknowledgments.Francis Oakley - 2017 - In The Watershed of Modern Politics: Law, Virtue, Kingship, and Consent. Yale University Press.
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  16.  6
    Bibliography.Francis Oakley - 2017 - In The Watershed of Modern Politics: Law, Virtue, Kingship, and Consent. Yale University Press. pp. 353-390.
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  17.  20
    Bronze-age conciliarism: Edmond Richer's encounters with Cajetan and Bellarmine.Francis Oakley - 1999 - History of Political Thought 20 (1):65-86.
    This essay focuses on the persistence of conciliarist constitutionalism down into the seventeenth century, and on the particular way in which the Gallican author, Edmond Richer (1559-1631), framed it in his sweeping and influential critiques of the papalist ecclesiology. In the tradition established by his fifteenth- and sixteenth-century predecessors in the Parisian theology faculty, Richer's formulation of conciliar theory was essentially political in nature. As a result, it lent itself readily to use in the cause of constitutionalist aspiration by such (...)
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  18.  7
    Contents.Francis Oakley - 2017 - In The Watershed of Modern Politics: Law, Virtue, Kingship, and Consent. Yale University Press.
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  19. Disobedience, Consent, Political Obligation: The Witness of Wessel Gansforth (c. 1419–1489).Francis Oakley - 1988 - History of Political Thought 9 (2):211-221.
  20.  6
    Epilogue.Francis Oakley - 2017 - In The Watershed of Modern Politics: Law, Virtue, Kingship, and Consent. Yale University Press. pp. 286-292.
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  21.  2
    Empty Bottles of Gentilism: Kingship and the Divine in Late Antiquity and the Early Middle Ages.Francis Oakley - 2010 - Yale University Press.
    In this book—the first volume in his groundbreaking trilogy on the emergence of western political thought—Francis Oakley explores the roots of secular political thinking by examining the political ideology and institutions of Hellenistic and late Roman antiquity and of the early European middle ages. By challenging the popular belief that the ancient Greek and Roman worlds provided the origins of our inherently secular politics, Oakley revises our understanding of the history of political theory in a fundamental and far-reaching manner that (...)
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  22.  3
    Frontmatter.Francis Oakley - 2017 - In The Watershed of Modern Politics: Law, Virtue, Kingship, and Consent. Yale University Press.
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  23.  8
    From Constance to 1688 Revisited.Francis Oakley - 1966 - Journal of the History of Ideas 27 (3):429.
  24.  1
    General Introduction.Francis Oakley - 2017 - In The Watershed of Modern Politics: Law, Virtue, Kingship, and Consent. Yale University Press.
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  25.  2
    1. Historical Orientation: From War, Plague, and Schism to Renaissance, Reformation, and Revolt.Francis Oakley - 2017 - In The Watershed of Modern Politics: Law, Virtue, Kingship, and Consent. Yale University Press. pp. 8-13.
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  26.  2
    Index.Francis Oakley - 2017 - In The Watershed of Modern Politics: Law, Virtue, Kingship, and Consent. Yale University Press. pp. 391-415.
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  27.  23
    In praise of prolepsis: Meaning, significance and the medieval contribution to political thought.Francis Oakley - 2006 - History of Political Thought 27 (3):407-422.
    To the historian concerned with the long development of Western political thinking, the medieval phase has frequently proved to be difficult to access and the significance of its various aspects or components hard to assess. One way around that difficulty is to sharpen the focus by adopting a world-historical perspective and by taking as one's criterion of significance the degree to which the components of the medieval legacy helped shape the unquestionable singularity of Western political thought. Take that tack, however, (...)
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  28.  1
    3 Locke, natural law and God – again1 (chapt. 2 + 3).Francis Oakley - 2012 - In Michaela Rehm & Bernd Ludwig (eds.), John Locke, „Zwei Abhandlungen über die Regierung“. Akademie Verlag. pp. 35-52.
  29.  14
    Lovejoy's Unexplored Option.Francis Oakley - 1987 - Journal of the History of Ideas 48 (2):231.
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  30. Notes.Francis Oakley - 2017 - In The Watershed of Modern Politics: Law, Virtue, Kingship, and Consent. Yale University Press. pp. 293-352.
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  31. Nederman, Gerson, conciliar theory and constitutionalism-sed-contra.Francis Oakley - 1995 - History of Political Thought 16 (1):1-19.
  32.  29
    Pierre d'Ailly and Papal Infallibility.Francis Oakley - 1964 - Mediaeval Studies 26 (1):353-358.
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  33. Pierre D'ailly and the Absolute Power of God Another Note on the Theology of Nominalism.Francis Oakley - 1963 - Harvard University Press.
     
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  34.  4
    Prologue: Late Medieval and Early Modern Political Thinking: Some Metahistorical Challenges.Francis Oakley - 2017 - In The Watershed of Modern Politics: Law, Virtue, Kingship, and Consent. Yale University Press. pp. 1-7.
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  35. Secularism in question : Hugo Grotius's "impious hypothesis" again.Francis Oakley - 2017 - In William Bain (ed.), Medieval foundations of international relations. Routledge, Taylor & Francis Group.
     
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  36.  15
    Theology and the Scientific Imagination from the Middle Ages to the Seventeenth Century. Amos Funkenstein.Francis Oakley - 1987 - Isis 78 (4):664-665.
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  37.  7
    5. The Politics of Deference: Old Regal Sacrality and New Divine Right of Kingship.Francis Oakley - 2017 - In The Watershed of Modern Politics: Law, Virtue, Kingship, and Consent. Yale University Press. pp. 128-171.
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  38.  11
    4. The Politics of Sin: From Aegidius Romanus, Fitzralph, and Wycliffe to Luther, Zwingli, Calvin, and the Radical Reformers.Francis Oakley - 2017 - In The Watershed of Modern Politics: Law, Virtue, Kingship, and Consent. Yale University Press. pp. 91-127.
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  39.  9
    3. The Politics of Virtue: Italy, the Republican Tradition, and the Humanist Political Legacy.Francis Oakley - 2017 - In The Watershed of Modern Politics: Law, Virtue, Kingship, and Consent. Yale University Press. pp. 51-90.
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  40.  4
    6. The Politics of Consent : politia saecularis.Francis Oakley - 2017 - In The Watershed of Modern Politics: Law, Virtue, Kingship, and Consent. Yale University Press. pp. 172-208.
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  41.  2
    2. The Politics of Nostalgia: Empire, Papacy, and Their Twilight Struggle.Francis Oakley - 2017 - In The Watershed of Modern Politics: Law, Virtue, Kingship, and Consent. Yale University Press. pp. 14-50.
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  42.  2
    7. The Politics of Consent : politia ecclesiastica.Francis Oakley - 2017 - In The Watershed of Modern Politics: Law, Virtue, Kingship, and Consent. Yale University Press. pp. 209-239.
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  43.  3
    8. The Watershed of Modern Politics.Francis Oakley - 2017 - In The Watershed of Modern Politics: Law, Virtue, Kingship, and Consent. Yale University Press. pp. 240-285.
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  44.  14
    Will and artifice: the impact of voluntarist theology on early-modern science.Francis Oakley - 2019 - History of European Ideas 45 (6):767-784.
    This article is in part an intervention in the ongoing debate inaugurated by Peter Harrison in 2002 when he called into question the validity of what had come by then to be called ‘the voluntarism and science thesis.’ Though it subsequently drew support from such historians of science as J.E. McGuire, Margaret Osler, Betty Jo Teeter Dobbs and, more recently, John Henry (in rebuttal of Harrison), the origins of the thesis are usually traced back to articles published in 1934–1936 and (...)
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  45.  26
    From Personal Duties Towards Personal Rights: Late Medieval and Early Modern Political Thought, 1300–1600 Arthur P. Monahan Montreal and Kingston: McGill-Queen's University Press, 1994. xxvi + 445 pp., $65.00. [REVIEW]Francis Oakley - 1997 - Dialogue 36 (4):873-.
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  46.  15
    Hester Goodenough Gelber, It Could Have Been Otherwise: Contingency and Necessity in Dominican Theology at Oxford, 1300–1350. (Studien und Texte zur Geistesgeschichte des Mittelalters, 81.) Leiden and Boston: Brill, 2004. Pp. ix, 412; diagrams. $161. [REVIEW]Francis Oakley - 2006 - Speculum 81 (4):1193-1194.
  47. Pierre d'Ailly, Le traité de Pierre d'Ailly sur la Consolation de Boèce, Qu. Marguerite Chappuis.(Bochumer Studien zur Philosophie, 20.) Amsterdam and Philadelphia: BR Grüner, 1993. Pp. xliii, 190*, 236. $85. [REVIEW]Francis Oakley - 1996 - Speculum 71 (1):192-193.
     
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  48. Simon de Cramaud, De substraccione obediencie, ed. Howard Kaminsky. (Medieval Academy Books, 92.) Cambridge, Mass.: The Medieval Academy of America, 1984. Pp. x, 252. $37.50 ($30 to members of the Medieval Academy). [REVIEW]Francis Oakley - 1987 - Speculum 62 (1):196-197.
  49.  5
    Theology and the Scientific Imagination from the Middle Ages to the Seventeenth Century by Amos Funkenstein. [REVIEW]Francis Oakley - 1987 - Isis 78:664-665.
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