John Duns Scotus (/66–) was one of the most important and The Ordinatio, which Scotus seems to have been revising up to his. John Duns, commonly called Duns Scotus is generally considered to be one of the three most . The standard version is the Ordinatio (also known as the Opus oxoniense), a revised version of lectures he gave as a bachelor at Oxford. Marenbon, J. (). Duns Scotus, Ordinatio, Prologue, part 1, qu. unica. [Other].
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Scotus tries to defend the validity of Christian theology against the attack of ancient philosophers. The conjecture, plausible but by no means certain, is that Scotus would orfinatio been ordained as early as canonically permitted. The basic difference comes down to this.
Scotus argued that we cannot conceive of what it is to be something, without conceiving it as existing. Therefore, “Something — scltus from God — is possible” is necessary, because being is divided into the contingent and the necessary.
Aquinas had argued that in all finite being i. Theory of Knowledge 4. In other projects Wikimedia Commons Wikiquote Wikisource.
Let us briefly outline Scotus’s argument. After Boniface died in October the king allowed the exiled students and masters to return, so Scotus could have returned in the late fall of to resume his lectures on the Sentences. The standard version is the Ordinatio also known as the Opus oxoniensea revised version of lectures he gave as a bachelor at Oxford.
Because then that determinant would be related to the nature as act to potency; therefore of the specific nature and that determinant there would be truly and properly a composite, which is unsuitable: Every inferior includes per se something not included in the understanding of its superior – otherwise the concept of the inferior would be just as common [i. For example, the personal properties of the Trinity are formally distinct from the Divine essence. Ion Peri hermeneias and Sophistical Refutationsalong with the Theoremata vol.
God can make either of them true, but he can’t make both of them true, since they are contradictories. Third, the created exemplar by itself does not allow us to distinguish between reality and dreaming, since the content of the exemplar is the same in either case.
Ordinatio | work by Duns Scotus |
Second, the soul itself is mutable and subject to error, and it can be preserved from error only by something less mutable than itself. A Treatise on Potency and Act. To the arguments ordinatoo the opinion. Third, Scotus says that many of our own acts are as certain as first principles.
John Duns Scotus
Scotus’s great work is his commentary on the Sentences of Peter Lombardwhich contains nearly all the philosophical views and arguments for which he is well known, including the univocity of beingthe formal distinctionless than numerical unity, individual nature or “thisness” haecceityhis critique of illuminationism and his renowned argument for the existence of God.
More can and should be said about this fascinating argument, but we leave orrinatio to the reader to search out more of the argument. We can’t analyze this change as an accidental change, since there doesn’t seem to be any substance that persists through the change. For Scotus, though, infinity is not only what’s ontologically central about God; it’s the key component of our best available concept of God and a guarantor of the success of theological language. Now if scotsu will were merely intellectual appetite—that is, if it were aimed solely at happiness—we would not be able to choose in accordance with the moral law, since the moral law itself is not determined by any considerations about human happiness.
At the time, there was a great deal of argument about the subject. Why are there elephants but no unicorns? Relative properties are those which are predicable of God in relation to creation; csotus properties are those which belong to God whether or not He chose to create. For that some [things] are equally distinct can be understood in two ways: Archived from the original on These probably date to around ; the Quaestiones super De anima is also very likely an early work the editors date it to the late s or early s.
Intellectual intuitive cognition does not require phantasms; the cognized object somehow just causes the intellectual act by which its existence is scootus present to the intellect.
In positing the existence of prime matter, Scotus envisions matter as existing without any form; in denying universal hylomorphism, he envisions form as existing without any matter. From there he is able to conclude that it is possible that the first efficient cause exists, and if it is possible that it exists, then it does exist.
Abstractive cognition could provide me with an abstract concept of thinking about Scotusbut I need intuitive cognition to know that I am in fact exemplifying that concept right this minute.
In point of fact, however, [God’s existence] can be shown more truly and in a greater variety of ways by means of those metaphysical attributes which characterize being. For Scotus the natural law in the strict sense contains only those moral propositions that are per se notae ex terminis along with whatever propositions can be derived from them deductively Ordinatio 3, d.
Not even God himself could make them false. Therefore this opinion posits as much commonness as Plato posited in the ideas. History of the Catholic Church. But as we have already seen in his affirmation of the existence of prime matter, Scotus simply ordinatii the unqualified equation of matter with potentiality and form with actuality.