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Thomas M. Osborne
University of St. Thomas, Texas
  1.  90
    Foucault and Political Reason: Liberalism, Neo-Liberalism, and Rationalities of Government.Andrew Barry, Thomas Osborne & Nikolas Rose (eds.) - 1996 - 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. Foucault and Political Reason: Liberalism, Neo-Liberalism and the Rationalities of Government.Andrew Barry, Thomas Osborne & Nikolas Rose (eds.) - 1996 - 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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  3.  42
    Aspects of Enlightenment: Social Theory and the Ethics of Truth.Thomas Osborne - 1998 - Ucl Press.
    Introduction Of enlightenmentality Blackmail - Negative enlightenment - Critique of enlightenment - Postmodernism - Realism and enlightenment - Aspects of ...
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  4.  89
    Ockham as a Divine-Command Theorist.Thomas M. Osborne - 2005 - 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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  5.  22
    Vitalism as Pathos.Thomas Osborne - 2016 - 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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  6. Medicine and Epistemology: Michel Foucault and the Liberality of Clinical Reason.Thomas Osborne - 1992 - History of the Human Sciences 5 (2):63-93.
  7.  45
    The Limits of Ontology.Thomas Osborne - 1997 - History of the Human Sciences 10 (4):97-102.
  8.  8
    Machiavelli and the Liberalism of Fear.Thomas Osborne - 2017 - History of the Human Sciences 30 (5):68-85.
    This article revisits the long-standing question of the relations between ethics and politics in Machiavelli’s work, assessing its relevance to the ‘liberalism of fear’ in particular in the work of Judith Shklar, Bernard Williams and also John Dunn. The article considers ways in which Machiavelli has been a ‘negative’ resource for liberalism – for instance, as a presumed proponent of tyranny; but also ways in which even for the liberalism of fear he might be considered a ‘positive’ resource, above all (...)
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  9.  82
    Rethinking Anscombe on Causation.Thomas M. Osborne Jr - 2007 - 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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  10.  6
    Critical Spirituality.Thomas Osborne - 1999 - In Samantha Ashenden & David Owen (eds.), Foucault Contra Habermas: Recasting the Dialogue Between Genealogy and Critical Theory. Sage Publications. pp. 45.
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  11. Perfect and Imperfect Virtues in Aquinas.Thomas M. Osborne Jr - 2007 - The Thomist 71 (1):39-64.
    The distinctions between the different sense of "perfect" and "imperfect" virtue are essential for understanding Thomas’ view of the development of and connection between the virtues. In this article I set out a fairly traditional schema of the states of virtue and shown how they are found in Thomas’ own texts. An understanding of the distinction between imperfect and perfect acquired virtue is necessary in order to grasp the issue at stake in my previous article on the Augustianism of Thomas (...)
     
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  12.  64
    William of Ockham on the Freedom of the Will and Happiness.Thomas M. Osborne Jr - 2012 - 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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  13. 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.Thomas Osborne - 2008 - History of the Human Sciences 21 (1):127-134.
  14.  18
    In the Name of Society, or Three Theses on the History of Social Thought.Thomas Osborne & Nikolas Rose - 1997 - 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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  15. Giles of Rome, Henry of Ghent, and Godfrey of Fontaines on Whether to See God Is to Love Him.Thomas M. Osborne Jr - 2013 - Recherches de Theologie Et Philosophie Medievales 80:57-76.
    Although Giles of Rome, Henry of Ghent, and Godfrey of Fontaines disagree with each other profoundly over the relationship between the intellect and the will, they all think that someone who sees God must also love him in the ordinary course of events. However, Godfrey rejects a central thesis argued for by both Henry and Giles, namely that by God’s absolute power there could be such vision without love. The debate is not about the ability to freely reject or at (...)
     
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  16.  45
    Utopia, Counter-Utopia.Thomas Osborne - 2003 - 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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  17.  21
    Dominium Regale Et Politicum: Sir John Fortescue's Response to the Problem of Tyranny as Presented by Thomas Aquinas and Ptolemy of Lucca.Thomas M. Osborne Jr - 2000 - Mediaeval Studies 62 (1):161-187.
  18. Love of God and Love of Self in Thirteenth-Century Ethics.Thomas M. Osborne Jr - 2005 - Notre Dame, Ind.: University of Notre Dame Press.
    This book treats the thirteenth-century debate concerning the natural love of God over self with an eye to how the thinkers of this period saw the connection between one's own good and the aims of virtuous action. It shows that the main difference in this debate reflects a fundamental contrast between Thomas Aquinas and John Duns Scotus over the importance of natural inclination in Ethics and the priority of the common good. It indicates how medieval thinkers attempted to reconcile eudaimonism (...)
     
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  19.  12
    Faith, Philosophy, and the Nominalist Background to Luther's Defense of the Real Presence.Thomas Osborne - 2002 - Journal of the History of Ideas 63 (1):63-82.
  20. Foucault and Political Reason: Liberalism, Neo-Liberalism and the Rationalities of Government.Andrew Barry, Thomas Osborne & Nikolas Rose (eds.) - 1996 - 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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  21.  9
    Les Associations de Bibliothèques de Théologie. Un Service Pour la Recherche.Jean-François Gilmont & Thomas P. Osborne - 1984 - Revue Théologique de Louvain 15 (1):73-85.
  22.  21
    Contemporary 'Vehicularity' and 'Romanticism': Debating the Status of Ideas and Intellectuals.Gregor McLennan & Thomas Osborne - 2003 - 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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  23.  85
    On Intellectual Critique and the Critique of Intellectuals: A Response to Steve Fuller.Gregor McLennan & Thomas Osborne - 2004 - History of the Human Sciences 17 (4):103-107.
  24. Augustine and Aquinas on Foreknowledge Through Causes.Thomas M. Osborne Jr - 2008 - Nova et Vetera 6:219-232.
    In his discussion of how future contingents are known and revealed Thomas systematized what Augustine had developed in his disputes with the Stoics and Pelagians. Thomas shows how logical determinism concerning future contingents is avoided by Aristotelian logic, according to which future contingents have no determinate truth. Moreover, he explicitly unravels how our understanding of causal contingency and necessity is applicable only to created causes. Nevertheless, Augustine had explicitly done the same when he criticized the Stoics not for their position (...)
     
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  25. Aquinas's Ethics.Thomas M. Osborne Jr - 2020 - Cambridge University Press.
    This Element provides an account of Thomas Aquinas's moral philosophy that emphasizes the intrinsic connection between happiness and the human good, human virtue, and the precepts of practical reason. Human beings by nature have an end to which they are directed and concerning which they do not deliberate, namely happiness. Humans achieve this end by performing good human acts, which are produced by the intellect and the will, and perfected by the relevant virtues. These virtuous acts require that the agent (...)
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  26.  42
    1776 and the New Radicalism.Thomas J. Osborne - 1973 - Thought: Fordham University Quarterly 48 (1):19-32.
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  27. Continuity and Innovation in Dominic Banez’s Understanding of Esse: Banez's.Thomas M. Osborne Jr - 2013 - The Thomist 77:367-94.
    Banez’ commentary on I, q. 3, art. 3, is justly well-known for the criticism of earlier Thomists and for its metaphysical acuity. But Banez’ skill is best seen when we read not only his commentary, but the other texts which he himself was reading, such as the works of Capreolus, Soncinas, and Cajetan. In particular, he connects three issues which at first glance might seem unrelated, namely the view that esse is the ultimate act, that it is reduced to the (...)
     
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  28.  1
    David Meyer, Yves Simoens, Soheib Bencheikh, Les versets doulou­reux : Bible, Évangile et Coran entre conflit et dialogue, Bruxelles, Lessius (coll. L'autre et les autres - 9), 2007, 202 p. [REVIEW]Thomas P. Osborne - 2008 - Revue des Sciences Religieuses 82:569-570.
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  29. Dominium Politicum Et Regale: Sir John Fortescue's Solution to the Problem of Tyranny as Presented by Thomas Aquinas and Ptolemy of Lucca.Thomas M. Osborne Jr - 2000 - Mediaeval Studies 62:161-187.
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  30.  87
    Human Action in Thomas Aquinas, John Duns Scotus, and William of Ockham.Thomas M. Osborne Jr - 2014 - The Catholic University of America Press.
    Although Thomas, Scotus, and Ockham are all broadly Aristotelian, their different Aristotelian accounts reflect underlying disagreements in these three areas. These trends may represent a shift from an earlier to a later medieval intellectual culture, but they also reflect views that continued to exist in different schools. Thomists continued to exist alongside Scotists through the end of the eighteenth century, and Ockham’s views had a more varied but continued influence through the modern period. The different views of Thomas, Scotus, and (...)
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  31. How Sin Escapes Premotion: The Development of Thomas Aquinas’s Thought by Spanish Thomists.Thomas M. Osborne - 2017 - In Steven Long, Thomas Joseph White & Roger Nutt (eds.), Thomism and Predestination: Principles and Disputations. Ave Maria, Fl: Sapientia. pp. 192-213.
    I argue that Diego Alvarez and Thomas de Lemos through their participation in the De auxiliis controversy developed and defended Cajetan’s view of the causation of sin in such a way that they were able to defend the predetermination of the material aspect of sin while at the same time assimilating important aspects from his critics. It is important to recognize that Lemos and his associates hold both that the premotion of sin’s material aspect is not necessarily connected with the (...)
     
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  32.  12
    3 Inter That Discipline!Thomas Osborne - 2013 - In Andrew Barry & Georgina Born (eds.), Interdisciplinarity: Reconfigurations of the Social and Natural Sciences. Routledge. pp. 82.
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  33. James of Viterbo's Ethics.Thomas M. Osborne - 2018 - In Antoine Côté & Martin Pickavé (eds.), A Companion to James of Viterbo. Leiden: Brill. pp. 306-330.
    James of Viterbo’s ethical writings focus mostly upon happiness and virtue. His basic approach is Aristotelian. Although he is not a Thomist in the sense that some of his contemporary Dominicans were, he frequently quotes or paraphrases Thomas while arguing for his own positions, especially in response to views defended by such figures as Giles of Rome, Godfrey of Fontaines, and Henry of Ghent. James departs from Thomas by arguing that all acquired virtue is based on an ordered self-love. James’s (...)
     
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  34.  7
    L'utilisation des citations de l'Ancien Testament dans la première épître de Pierre.Thomas P. Osborne - 1981 - Revue Théologique de Louvain 12 (1):64-77.
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  35.  29
    Les femmes de la généalogie de Jésus dans l'évangile de Matthieu et l'application de la Torah.Thomas P. Osborne - 2010 - 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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  36. Literature in Ruins.Thomas Osborne - 2005 - History of the Human Sciences 18 (3):109-118.
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  37.  1
    La présence divine à l'individu d'après le Nouveau Testament.Thomas P. Osborne - 2006 - Revue des Sciences Religieuses 80.
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  38.  5
    Mackey, Louis. Faith, Order, Understanding.Thomas M. Osborne Jr - 2012 - Review of Metaphysics 65 (4):883-885.
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  39.  6
    Mackey, Louis. Faith, Order, Understanding: Natural Theology in the Augustinian Tradition. [REVIEW]Thomas M. Osborne Jr - 2012 - Review of Metaphysics 65 (4):883-885.
  40.  38
    MacIntyre, Thomism, and the Contemporary Common Good.Thomas M. Osborne Jr - 2008 - Analyse & Kritik 30 (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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  41. Natura Pura: Two Recent Works.Thomas M. Osborne - 2013 - Nova et Vetera 11 (1).
    In two recent books Bernard Mulcahy and Steven Long defend the classical Thomistic understanding of pure nature. They contribute to the longstanding debate over Henri de Lubac’s understanding of the relationship between nature and grace in Thomas Aquinas and the Thomistic tradition. Although Mulcahy and Long criticize de Lubac, they respect his intentions and do not use ad hominem arguments. In order to correctly situate these recent works, it is important to review some elements in the history of the twentieth-century (...)
     
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  42. Natural Reason and Supernatural Faith.Thomas M. Osborne - 2019 - In Jeffrey P. Hause (ed.), Aquinas’s Summa Theologiae: A Critical Guide. Cambridge: Cambridge University Press. pp. 188-203.
    Some philosophers seem to argue that faith is or should be produced by arguments, whereas others describe faith as non-rational or even irrational. In the Summa Theologiae, Thomas states that arguments and miracles can show that faith is reasonable, even though unaided reason on its own cannot produce an act of faith. The insufficiency of reason for faith is a necessary condition of faith’s freedom and merit. The explanation of this insufficiency lies in the formal object of faith, which makes (...)
     
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  43.  2
    On the Ethics of Truthfulness: An Interview with Professor Thomas Osborne.Thomas Osborne & Filip Vostal - forthcoming - Teorie Vědy / Theory of Science.
    Professor Thomas Osborne and The Structure of Modern Cultural Theory visited Prague in mid-2018 and presented a paper On Montesquieu, Markets and the Liberalism of Fear. The interview was conducted online by Dr. Filip Vostal in autumn 2020.
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  44. Practical Reasoning.Thomas M. Osborne Jr - 2011 - In Brian Davies & Eleonore Stump (eds.), The Oxford Handbook of Aquinas. Oxford University Press.
    Aquinas thinks that practical reason is distinct but not entirely insulated from speculative reason. Although his description of practical reasoning applies to a variety of human activities, his greatest focus is on that practical reasoning which is involved in human action. Although practical reasoning resembles the speculative in its use of a kind of syllogism, its connection with particular affairs precisely as contingent gives it a special character.
     
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  45. Plato’s Republic and Its Contemporary Relevance in the Ethics of Rist and MacIntyre.Thomas M. Osborne - 2020 - In Barry David (ed.), Passionate Mind: Essays in Ancient Philosophy,Patristics, and Ethics Honoring Professor John M. Rist. Baden-Baden: Akademia. pp. 371-392.
    the contrast and similarity between Rist and Macintyre can be better understood if we take into account their different interpretations of the Republic, especially their 1) descriptions of the primary problem faced by Plato, 2) their interpretation of Plato’s response to the problem, and 3) their evaluation of the contemporary relevance of the problem and his response. The differences and similarities between the views of MacIntyre and Rist on the Republic reflect much larger difference and similarities on the fundamental nature (...)
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  46. Review. [REVIEW]Thomas Osborne Jr - 2009 - The Thomist 73:506-509.
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  47. Review Symposium on Ian Hacking : The Ethics of Indeterminacy.Thomas Osborne - 1995 - History of the Human Sciences 8 (4):113-117.
  48.  10
    Secretary's Report (2009–2010).Thomas M. Osborne - 2010 - Proceedings of the American Catholic Philosophical Association 84:289-292.
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  49.  1
    Spanish Thomists on the Need for Interior Grace in Acts of Faith.Thomas M. Osborne - 2019 - In Jordan Ballor, Matthew Gaetano & David Sytsma (eds.), Beyond Dordt and De Auxiliis The Dynamics of Protestant and Catholic Soteriology in the Sixteenth and Seventeenth Centuries. Leiden: Brill. pp. 66-86.
    Thomas Aquinas (d. 1274) held two theses that might seem incompatible to contemporary readers, namely 1) that an act of faith is reasonable even by the standards of human reason without grace, and 2) that this act surpasses the power of such unaided human reason. In the later Middle Ages, many theologians who were not Thomists held that someone who performs acts of infused faith must also perform such acts through an acquired faith that is based on natural reason. I (...)
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  50. Thomas Aquinas and John Duns Scotus on Individual Acts and the Ultimate End.Thomas M. Osborne Jr - 2011 - In Kent Emery Russell Friedman (ed.), Philosophy and Theology in the Long Middle Ages. pp. 351-374.
    The distinction between Thomas and Scotus on threefold referral is superficially similar in that both use the same terminology of actual, virtual, and habitual referral. For Scotus, an act is virtually referred to the ultimate end through an agent’s somehow explicitly thinking about the end and some sort of causal connection between the virtually intended act and the actually intended act. For Thomas, someone with charity virtually refers his acts to God as the ultimate end not because the act has (...)
     
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