Geometry.Net - Philosophers: Duns Scotus John


Home - Philosophers - Duns Scotus John

e99.com Bookstore

Images

Newsgroups

41-60 of 72 Back | 1 | 2 | 3 | 4 | Next 20

A B C D E F G H I J K L M N O P Q R S T U V W X Y Z

Duns Scotus John: more books (100)

Charles Peirce and scholastic realism,: A study of Peirce's relation to John Duns Scotus by John F Boler, 1963

John Dun Scotus, 1265-1965 by John; Bonansea, Bernadine M. (eds.) Ryand, 1965

John Duns Scotus 1265-1965 (Studies in Philosophy and the History of Philosophy, Volume 3) by John Kenneth Ryan and Bernardine M. Bonansea [edited by], 1965

The De Primo Principio of John Duns Scotus: A Revised Text andTranslation by Evan Roche, 1949-06

Ingham, Mary Beth and Mechthild Dreyer. The Philosophical Vision of John Duns Scotus: An Introduction.(Book Review): An article from: The Review of Metaphysics by Christopher Cullen, 2005-12-01

A treatise on God as first principle;: A revised Latin text of the De primo principio translated into English along with two related questions from an ... Sentences, (A Quincy College publication) by John Duns Scotus, 1966

Evidence and its function according to John Duns Scotus (Franciscan Institute) by Peter C Vier, 1968

A Treatise On God As First Principle by John Duns Scotus, 2004-06-30

Philosophical Writings by John Duns Scotus, 1964

Selections from Medieval Philosophers Volume II - Roger Bacon to William of Ockham by Richard (editor) - Roger Bacon - Saint Bonaventura - Saint Thomas of Aquinas - Matthew of Aquasparta - John Duns Scotus - William of Ockham McKeon, 1958

SELECTIONS FROM MEDIEVAL PHILOSOPHERS VOL. II: Roger Bacon to William of Ockham by Roger Bacon, Saint Bonaventura, et all 1958

God and Creatures: The Quodlibetal Questions by John Duns Scotus, 1975

The Ethical Method of John Duns Scotus: A Contribution to Roman Catholic Moral Theology (Spirit & Life Refounded Ser.)) by Thomas A. Shannon, Mary Beth Ingham, 1992-06

Duns Scotus on the nature of man's knowledge of God by John Duns Scotus, 1947

lists with details

JOHN DUNS SCOTUS (1265... - Online Information Article About JOHN DUNS SCOTUS (1
john duns scotus (1265 Online Information article about john duns scotus (1265
http://encyclopedia.jrank.org/DRO_ECG/DUNS_SCOTUS_JOHN_1265_or_1275_1.html

Extractions: Search over 40,000 articles from the original, classic Encyclopedia Britannica, 11th Edition. Online Encyclopedia Originally appearing in Volume V08, Page 683 of the 1911 Encyclopedia Britannica. Make a correction to this article. Add information or comments to this article. Spread the word: del.icio.us it! See also: JOHN See also: DUNS SCOTUS (1265 or 1275-1308) , one of the foremost of the schoolmen . His birthplace has been variously given as See also: Duns in See also: Berwickshire , Dunum (Down) in See also: Ulster , and Dunstane in See also: Northumberland , but there is not sufficient See also: evidence to See also: SETTLE SETTLE, ELKANAH (1648â1724)
CHAPTER VI
john duns scotus was the bridge between the thirteenth and the fourteenth See P.C. Vier, Evidence and its Function according to john duns scotus (St.
http://www.crvp.org/book/Series01/I-9/chapter_vi.htm

Extractions: CHAPTER VI JOHN DUNS SCOTUS Metaphysician of Essence John Duns Scotus was the bridge between the thirteenth and the fourteenth centuries. Like his predecessors, he built an impressive philosophical system. Yet the critical and penetrating mind of the Subtle Doctor, as he was called, attempted to restructure the traditional foundations of philosophy in the spirit of the fourteenth century. LIFE AND WORKS Dubbed Scotus from his birthplace (1265/66) Scotland, John Duns life is a tale of two cities, Oxford and Paris, and his writings an expression of two traditions, Augustinianism and Aristotelianism. The Oxford and Parisian Periods. After entering the Franciscan Order, Scotus was ordained a priest in 1291. He studied and lectured on the Sentences of Peter Lombard at the University of Oxford. He compiled his monumental commentary on the Sentences into his most important work, Opus Oxoniense , sometimes called, the Ordinatio. In 1302, he continued his studies and then taught as regent master in the Franciscan chair at the University of Paris where he received his Master of Theology. His commentaries and lectures on the Sentences at Paris were drawn together in the Reportata Parisiensia , also entitled Opus Parisiense . A long-festering feud between King Philip the Fair of France and Pope Boniface VIII came to a head when Boniface excommunicated Philip for taxing Church property to support his wars with England. For siding with the Pope, Scotus was forced to go to Cologne where he wrote and taught until his death in 1308.
The Philosophy Of John Duns Scotus; ; Antonie Vos
This book provides a comprehensive overview of the life and works of john duns scotus, arguably one of the most significant philosophertheologians of the
http://www.columbia.edu/cu/cup/catalog/data/074862/0748624627.HTM

Extractions: Antonie Vos This book provides a comprehensive overview of the life and works of John Duns Scotus, arguably one of the most significant philosopher-theologians of the Middle Ages. Examined are his immense contributions to the fields of logic, metaphysics, philosophy of mind and action, and ethical theory. About the Author Antonie Vos is lecturer in systematic theology, church history, and medieval thought at the University of Utrecht. For more information, please contact Customer Service For MasterCard/Visa holders, accumulate titles in the Shopping Cart and submit your order electronically. Shopping Cart Operations Add this book to cart Review and change cart contents Secure checkout ...
Duns Scotus, John (C. 1266–1308) | Encyclopedia Of Philosophy
duns scotus, john (C. 12661308) summary with 35 pages of encyclopedia entries, research information, and more.
http://www.bookrags.com/research/duns-scotus-john-c-12661308-eoph/

Extractions: As with many of the medieval Schoolmen, little is known of the early life of John Duns, the Scot (or Scotus), a theologian and philosopher. From the record of his ordination to the priesthood by Bishop Oliver Sutton at Northampton on March 17, 1291, it is inferred that he was born early in 1266. Rival traditions, neither of which can be traced to medieval sources, link him with each of the two main branches of the Duns family in Scotland. According to one account, he was the son of Ninian Duns, a landowner who lived near Maxton in Roxburghshire, received his early schooling at Haddington, and in 1277 entered the Franciscan convent at Dumfries, where his uncle was guardian. Another popular tradition, however, states that his father was the younger son of the Duns of Grueldykes, whose estate was near the present village of Duns in Berwickshire. As a bachelor of theology, Scotus lectured on the Sentences of Peter Lombard at Cambridge (date unknown), at Oxford about 1300, and at Paris from 1302 to 1303, when he and others were banished for not taking the side of King Philip the Fair against Pope Boniface VIII in a quarrel over the taxation of church property for the wars with England. The exile was short, however, for Scotus was back in Paris by 1304 and became regent master of theology in 1305. In 1307 he was transferred to the Franciscan study house at Cologne, where he died the following year.
Duns Scotus, John - Definitions From Dictionary.com
Definitions of duns scotus, john at Dictionary.com.
http://dictionary.reference.com/browse/Duns Scotus, John?r=14
Blackwell Synergy - Cookie Absent
Your browser may not have a PDF reader available. Google recommends visiting our text version of this document.
http://www.blackwell-synergy.com/doi/pdf/10.1111/j.1468-0025.2005.00296.x

Extractions: User name: Password: A cookie is a small amount of information that a web site copies onto your hard drive. Synergy uses cookies to improve performance by remembering that you are logged in when you go from page to page. If the cookie cannot be set correctly, then Synergy cannot determine whether you are logged in and a new session will be created for each page you visit. This slows the system down. Therefore, you must accept the Synergy cookie to use the system. Synergy only stores a session ID in the cookie, no other information is captured. In general, only the information that you provide, or the choices you make while visiting a web site, can be stored in a cookie. For example, the site cannot determine your email name unless you choose to type it. Allowing a web site to create a cookie does not give that or any other site access to the rest of your computer, and only the site that created the cookie can read it. Please read our for more information about data collected on this site.
Howstuffworks "Duns Scotus, John - Encyclopedia Entry"
Learn about duns scotus, john. Read our encyclopedia entry on duns scotus, john.
http://reference.howstuffworks.com/duns-scotus-john-encyclopedia.htm

Extractions: Related Topics: Teresa, tuh RAY suh, Mother (1910-1997), was a Roman Catholic nun who received the 1979 Nobel Peace Prize for her work with the poor. She became... Baraga, BAR uh guh, Frederic (1797-1868), a Roman Catholic missionary, became the first bishop of Upper Michigan in 1853. He preached among the... Neumann, Saint John Nepomucene (1811-1860), was the first male United States citizen to be recognized as a saint by the Roman Catholic Church. He... Polding, John
John Duns Scotus - Britannia Biographies
It was john scotus, from duns in Berwickshire, who pioneered the classical defense of the doctrine that the mother of Jesus was conceived without original
http://britannia.com/bios/duns.html

Extractions: We may not hear too much today about Duns Scotus, Franciscan scholastic philosopher and theologian, but his teachings had an enormous influence on Catholic theology right up until the end of the 18th century. It was John Scotus, from Duns in Berwickshire, who pioneered the classical defense of the doctrine that the mother of Jesus was conceived without original sin, the doctrine of the Immaculate Conception that is still important in the Roman Catholic Church. Scots also defended the papacy against the French king's wish to tax the church to pay for his wars. His great work of theology, showing his speculative mind, is his "Ordinatio." Britannia Biographies A Addison, Joseph Alanbrooke, Lord Albert, Prince Alexander, H.R.L.G. Ambrosius Aurelianus Arthur, King Arviragus Ashe, Geoffrey Austen, Jane B Bates, Thomas Bede, the Venerable Bedivere, Sir
Incarnation In Franciscan Spirituality
john duns scotus (c.12651308) is one of the most important thinkers in the history of Christian thought, and an aspect of that thought is crucially
http://www.franciscans.org.uk/2001jan-mulholland.html

Extractions: Duns Scotus and the meaning of Love By Seamus Mulholland OFM John Duns Scotus (c.1265-1308) is one of the most important thinkers in the history of Christian thought, and an aspect of that thought is crucially relevant to our world today. More known as a philosopher of great insight and perception, his primary contribution to theology is little known outside the Franciscan order, yet is one of the most dynamically creative moments in the development of Franciscan theology and spirituality. Sin has been given too much prominence in contemporary soteriology: God redeems from sin because he loves us?: no, says the Scotist, God loves us and then redeems us. Redemption is an act of love first and foremost, not an act of saving us from sin, and the first act of redemption is the Incarnation. God foresees us in union with him before he sees how sin disrupts that relational dynamic between He and us. Scotus makes it clear that the first movement is from God, a revelatory movement wherein God freely chooses to move beyond his own self-loving and share that loving with something other than himself namely creation, and this process is epitomised in the Incarnation. What the Incarnation shows us is not primarily the need for redemption, but the need that is in each one of us for love. That love which is so utterly free and unmerited that it embraces our own limitations, our own failures, our own hopes and longings and in uniting itself to us in the Incarnate Word in the person of Jesus of Nazareth elevates the human project to that which it always was in the mind of God. Scotus begins with Love, that love which is the very being of God himself, he travels the road of Love, which is made manifest in the Incarnation, and he ends with love, that love so hard to see in the misery of the abandoned Jesus on the cross, that Love which glorifies the whole creational project in the Resurrection.
Catholic Culture : Library : John Duns Scotus: Champion Of The Immaculate Concep
Library Document john duns scotus Champion of the Immaculate Conception A Marianist brother explains the two theological breakthroughs that enabled Blessed
http://www.catholicculture.org/library/view.cfm?recnum=5825
Word Origins John Duns Scotus The Dunce Part 1
About the history and biography of john duns scotus man whose name came to mean an idiot or stupid person.
http://www.trivia-library.com/b/word-origins-john-duns-scotus-the-dunce-part-1.h

Extractions: PEOPLE WHO BECAME WORDS JOHN DUNS SCOTUS (1265?-1308?) Dunce (duns) n. A stupid person; numbskull. King Edward I had only recently returned from the Crusades when Friar Elias Duns took his young nephew John under his tutelage at the Scottish Franciscan friary at Dumfries. John proved uncommonly bright, entered the order at 15, and was later sent to Oxford and from there to Paris to obtain his master's degree in theology. Inside university walls, Latin was the universal language, and scholars from anywhere in Europe could converse together with perfect ease. Known as Duns Scotus ("Duns the Scot" in Latin) by his colleagues, John studied under the renowned Gonsalvo of Balboa and lectured at Paris, Oxford, and Cologne. However, he was denied his degree until three years before his death owing to his stand on the age-old issue of whether the State did or did not have the right to tax the Church. King Philip the Fair said it did; Pope Boniface VIII disagreed. In the struggle that ensued, the nobility, the higher clergy, the University of Paris, the chapter of Notre Dame, and the mendicant friars all went over to the side of the king. The Franciscans, however, held out, and when on June 25, 1303, royal commissioners visited the chapter and examined each friar separately, the majority, including Duns Scotus, still sided with the pope. They were immediately banished from France. The pope responded by denying the University of Paris the right to grant the degree of master of theology. The dispute was resolved the following year, when the king rescinded his decree of exile, Benedict XI succeeded to the papacy, and the University of Paris was permitted to award the Scottish friar his degree.
Duns Scotus, John : Scholasticism : Philosophy - Mega Net
duns scotus, john Treatise on God as First Principle. Read the entire text of this work written by john duns scotus.
http://www.mega-net.net/library/humanities/history/medieval/philosophy/scholasti

Extractions: Login Search Mega Net: Home Library Humanities History ... Scholasticism : Duns Scotus, John Duns Scotus, John - Catholic Encyclopedia Read a biography of this 13 c. Scottish philosopher who founded the Scotist School. Learn about his philosophy and theology. http://www.newadvent.org/cathen/05194a.htm Duns Scotus, John - Island of Freedom Read a brief biography and learn about the philosophy of this Scottish theologian and Scholastic philosopher. http://www.island-of-freedom.com/SCOTUS.HTM Duns Scotus, John - Life of Blessed John Duns Scotus Franciscan Friars of the Immaculate present a profile of the religious life of John Duns Scotus. http://www.ewtn.com/library/MARY/SCOTUS.htm Duns Scotus, John - MSN Encarta Compare the similarities and differences between Saint Thomas Aquinas and the C13th Scottish Scholastic who founded Scotism. http://encarta.msn.com/find/Concise.asp?ti=0435D000 Duns Scotus, John - Patron Saints Index Read a brief profile of this 13 century Scottish theologian and philosopher. Includes links to related sites. http://www.catholic-forum.com/saints/saintj55.htm
SSRN-Justice In Exchange: The Economic Philosophy Of John Duns Scotus By Robert
Keywords john duns scotus, exchange, economics, justice, philosophy, Scholastics, usury. JEL Classifications A13 ,B11 ,B31. Accepted Paper Series
http://papers.ssrn.com/sol3/papers.cfm?abstract_id=964044
John Duns Scotus Presented In Non Famous Section
Newsfinder emagazine is presenting a detailed article about john duns scotus.
http://www.newsfinder.org/site/more/john_duns_scotus/

Extractions: 2049 days since Newsfinder launched. Posted by Arthur Sigurssen in Non Famous section John Duns Scotus, Scottish theologian and philosopher, was founder of a school of Scholasticism known as Scotism. Born in Duns, Duns Scotus entered the Franciscan order and studied at the universities of Oxford and Paris. He later lectured at both universities on the Sentences, the basic theological textbook by the Italian theologian Peter Lombard. In 1303 he was exiled from Paris for refusing to support Philip IV, king of France, in his quarrel with Pope Boniface VIII over the taxation of church property. After a brief exile Scotus returned to Paris, and he lectured there until 1307. Toward the end of that year he was sent to Cologne, where he lectured until his death on November 8, 1308, in Cologne. His most important writings are two sets of Commentaries on the Sentences and the treatises Quodlibetic Questions, Questions on Metaphysics, and On the First Principle. Scotus combined the Aristotelian theory of knowledge directed to the nature of physical objects as achievable by the abstractive power of the intellect with the Franciscan view of the soul as a substance in its own right with powers of intellection not confined to sensible reality.
Duns Scotus Books (Used, New, Out-of-Print) - Alibris
by duns scotus, john D scotus, Allan Bernard Wolter (Photographer) by john duns scotus, Anthonie Vos Jaczn (Editor), Henri Veldhuis (Editor)
http://www.alibris.com/search/books/author/Scotus, Duns

Extractions: your shopping cart order status wish list book fetch ... help Sign up for our newsletter and enter to win FREE books. your e-mail address see this month's winners NEW BOOKS OF NOTE COLLEGE TEXTBOOKS BARGAIN BOOKS ... RARE BOOKS Your search: Books Author: Scotus, Duns (10 matching titles) Narrow your results by: Hardcover Softcover First edition Dust jacket ... Eligible for FREE shipping Narrow results by title Narrow results by author Narrow results by subject Narrow results by keyword Narrow results by publisher or refine further Sometimes it pays off to expand your search to view all available copies of items matching your search terms. Page of 1 sort by Top-Selling Price New Price Title Author Philosophical Writings: A Selection more books like this by Duns Scotus, John D Scotus, Allan Bernard Wolter (Photographer)
Thomasist Influence On Duns Scotus
REASON AND FAITH FOR SAINT THOMAS AQUINAS AND BLESSED john duns scotus January 7, 1994 by Sule Elkatip (Istanbul) (I) The problem The question of faith and
http://ccat.sas.upenn.edu/jod/augustine/sule

Extractions: REASON AND FAITH FOR SAINT THOMAS AQUINAS AND BLESSED JOHN DUNS SCOTUS January 7, 1994 by Sule Elkatip (Istanbul) (I) The problem The question of faith and reason is thought in many cases to be a problem of consistency among the dictates of reason and those of faith and is formulated in terms of the reliability of the many ways of justifying true belief. Thus the qualm `Which is more reliable?' may change into a doubt and eventually it is asked whether faith justifies knowledge: Another type of claim to knowledge ... is faith. The same difficulty that plagued the claims to knowledge by intuition and revelation occurs here ... Thus sense experience and reasoning, not faith, are the basis for the claim of reliability ... Indeed, it seems too obvious to mention that when people appeal solely to faith as a way of knowing, they do so because there is no evidence that what they say is true ... 1 The above explanation taken from the finale of a section discussing the sources of knowledge in a somehow outdated textbook of philosophical analysis written in our century is not in essence very far removed from the debates which had taken place among medieval philosophers after the twelve hundreds. The former may be more straigtforward in rejecting faith as knowledge. But the latter too must have comprised strong arguments against the reliability of faith. Scotus formulates several of these arguments, which reject the reliability of faith after a cursory examination, in the first question of the Prologus to the Ordinatio.2 In the course of ScotusÙ evaluation of the controversy for and against the reliability of faith not only do we discover the familiar qualms about faith in comparison to sense-experience and the employment of reason, but also we learn about the two distinct manners in which Thomas Aquinas and John Duns Scotus were teaching in favor of faith. The first question of Scotus' prologue to the Ordinatio develops the issue of faith from various perspectives. There are two questions which concern us. The first question is about the reliability of faith in the eyes of Scotus and Thomas. The other question is about the difference, if any, between their thoughts on faith and reason. As to the first question, it is quite clear that both doctors proclaim the reliability of faith. As to the second question, the answer is that there are differences between the two teachings. Scotus states that there can not be conclusive arguments in philosophy pro the reliability of faith; all that can be done is to use persuasive arguments from faith and at the same time to keep making the effort of showing with strictly philosophical reasoning that the arguments of the philosophers for the reliability of the intellect, the senses or some other source is not as foolproof as one would like to have them. (n. 12, nn. 66-71). Aquinas on the one hand holds that faith is reliable, but on the other hand he maintains an Aristotelian theory of knowledge. All knowledge is derived from the senses. The human intellect can not operate without phantasms or sensory data. And yet, the human intellect is not dependent on a corporeal organ for its proper operations and the human soul is incorruptible. There is one human soul for each human person and that soul is the form or act of the human body. It is the business of the intellect to know natures and essences in their common or absoluteley considered natures. But still, a knowledge both of itself and of particular things is possible for the human intellect. The final cause for mankind is salvation and felicity in beholding God. It will be presented below that Aquinas leaves an allowance for philosophers who interpret Aristotelian philosophy as a philosophy devoid of sympathy for faith. He suggests that the end of man may also be known solely in philosophy without recourse to faith. (II) The views of the two doctors In the critical edition of the Ordinatio St. Thomas is cited by the editors in the footnotes to the text. In the controversy between the philosophers and the theologians, philosophers put forward three important arguments. Philosophers uphold the perfection of nature. Theologians recognize the necessity of divine grace and perfection. The Saint is mentioned in relation to the second argument of the philosophers in connection with Aristotle who divides the speculative sciences into mathematics, physics and metaphysics. It seems that Aristotle proves the impossibility of there being more speculative sciences because - in those three, both as it is in itself and in asmuch as it is in every part, the whole of being is thoroughly taken into account; by a similar argument there can not be more practical sciences than those acquired by mankind. (n. 8) St. Thomas is also mentioned in relation to a certain argument, again from the side of the philosophers, against the need for faith. The argument again takes off from Aristotle: `Nature never leaves out what is necessary'; if it is not deficient in imperfect faculties, i.e., the senses, much less will it be deficient in the intellect. (n. 2) In other words, if supernatural aid is not needed by the senses for apprehending their objects, neither will it be needed for the intellect which is a more perfect faculty. However, St. Thomas Aquinas acknowledges the necessity and hence the reliability of sacred doctrine in his Summa Theologica. `Whether, besides the philosophical disciplines, any further doctrine is required?' he asks, and his reply is in the affirmative: `It was necessary for man's salvation that there should be a doctrine revealed by God, besides the philosophical disciplines investigated by human reason ... because man is directed to God as to an end that surpasses the grasp of his reason'.3 Consequently, it becomes to a certain extent difficult to locate the similarities and differences between Aquinas and Scotus. They both seem to be inclined alike for the necessity and therefore the reliability of faith as knowledge. The prologue of the Ordinatio determines two positions: in the beginning that of St. Thomas and later the position of St. Augustine. But with neither of them does Scotus agree totally. Although he must have had St. Thomas in mind at least with respect to some philosophers and theologians, he must be credited with fairness to Aquinas. It is with an allusion to the works of St. Thomas that Scotus' triple argument in defense of the necessity and therefore reliability of faith sets out: distinct knowledge of his end through cognition is necessary for every agent. (n. 13) Furthermore, in his replies to the arguments of the philosophers Scotus makes an explicit reference to St. Thomas by citing him by name; moreover, he quotes from the aforementioned very first article of the Summa. (n. 79) With three principal considerations Scotus sets forth the view that divine revelation is necessary and that scientific knowledge derived just through sense-experience and reason is not sufficient. A human being is a rational agent and as such requires a Adistinct knowledge of his end. (nn. 13-15) Even if reason suffices to prove that beholding God is the end of man, it could not conclude that such a vision and enjoyment perpetually becomes and agrees with a human being perfect both in body and in soul. Scotus is of the opinion that the perpetuity of a good of this kind is the very condition that makes this end desirable. (n. 16) On a declaration of the immortality of the human soul - `The intellective soul is incorruptible' - Scotus reasons that it can not be proved: It can be stated that although there are probable reasons for this second proposition, these are not demonstrative, nor for that matter are they ever necessary reasons.4 Starting from a framework in which natural agents desire the end on account of which they operate, the first persuasive argument considers this to be necessary also for a knowing agent. Scotus points out that human beings can not know their end distinctly from natural sources. He utilizes passages of Nicomachean Ethics to demonstrate that even the Philosopher himself was not very clear on this topic. (n. 14) We can show something from the behavior manifest to us of a substance and that something would just be - that such an end may agree with such a nature. The proper end of no substance is cognized by us. We do not experience or cognize any acts to belong to us in this life so that through them we may naturally know some special end to agree with our nature. (n. 15) Scotus' second persuasive argument is as follows: `It is necessary for every conscious agent in pursuit of an end to know by what means and in what way such an end may be attained; and also the knowledge of all things which are necessary to that end is necessary; and thirdly the knowledge that all that suffices for such an end is necessary'. (n. 17) And in his third and last persuasive argument Scotus enjoins that if the enjoyment of God is in itself manÙs end, God acts contingently and we can not ascertain with the certainty of necessity that God does or does not accept merits as worthy of such a reward. (n. 18) (III) Conclusion One student of Scotus has explained the situation with respect to Scotus and Aquinas in the following way: we do not know our nature in that aspect which would enable us to deduce its spiritual destiny from the nature. Though by the light of nature we may know that man is a spiritual being or even accept St. Thomas' proof that he needs grace, yet we can not infer from man's nature the promises of the Gospel (Duns might say rather, `the contingent will of God'), and therefore, since the Gospel is the mending or fulfilment of Creation, we can not from our knowledge of man's nature infer that final end which depends upon the Gospel.5 It is evident from the prologue that the conclusion above about St. Thomas and Duns Scotus follows from their respective thoughts on faith. Scotus quotes from St. Augustine to back up the criticism of his own standpoint that although man can naturally know of his natural end, indeed he can not know about his supernatural end: `the possibility of having faith like the possibility of having charity belongs to human nature, but the actual possession of faith like the actual possession of charity pertains to the grace vouchsafed to the faithful'.6 Scotus concedes to St. Augustine that God is the natural end of human beings. The part he will not allow is that God naturally may be attained: the possibility of having charity as it is a disposition with respect to God in Himself under the proper notion of loving agrees with human nature according to a special notion, which is not common to it and to sensibles; and hence, that potentiality of human beings is not naturally recognizable in this life, just as man is not known under the notion by which his potentiality is his own. (n. 32) Scotus' explicit quotation from the Summa of Aquinas clarifies the difference between their teachings. Aquinas says that `there is no reason why those things which are treated by the philosophical disciplines, so far as they can be known by the light of natural reason, may not also be treated by another science so far as they are known by the light of the divine revelation'.7 He thus in this manner implies that sacred doctrine by way of the divine revelation is not absolutely necessary. In fact St. Thomas Aquinas says in the same article of the Summa the following: `in order that the salvation of men might be brought about more fitly and more surely, it was necessary that they be taught divine truths by divine revelation'.8 It is a question of more or less fitness and certainty and hence the logical consequence is that sacred doctrine may not be as good and reliable as reason based on sense-experience; the reliability of faith as a justification of true belief may be doubted. NOTES 1John Hospers, An Introduction to Philosophical Analysis , 2nd ed. (1967; rpt. London: Routledge and Kegan Paul Ltd., 1970) p. 140. 2John Duns Scotus, Ordinatio Prologus, Opera Omnia I (Civitas Vaticana: Typis Polyglottis Vaticanis, 1950). 3Summa Theologica , p. I ch. 1 q. 1. 4Allan Wolter, O.F.M., trans., Philosophical Writings: A Selection, The Nelson Philosophical Texts, ed. Raymond Klibansky, The Library of Liberal Arts (1962; rpt. Indianapolis: Bobbs-Merrill Educational Publishing, 1978) pp. 146-147. 5Nathaniel Micklem, Reason and Revelation: a question from Duns Scotus (Edinburgh: Thomas Nelson and Sons Ltd., 1953) p. 18. 6Ibid. , p. 17; n. 22. 7Anton C. Pegis, ed., Basic Writings of Saint Thomas Aquinas (2 vols., New York: Random House, 1945) p. 6; p. I ch. 1 q. 1. 8Ibid.
John Duns Scotus : Oxford Biography Index Entry
duns scotus, john (c.12651308), Franciscan friar and theologian. Oxford Biography Index Number 101008285 what is this?
http://www.oxforddnb.com/index/101008285/
Duns Scotus, John - A Dictionary Of British History - HighBeam Research
A Dictionary of British History duns scotus, john - From the HighBeam Research Archive.
http://www.highbeam.com/doc/1O43-DunsScotusJohn.html
Air Maria » Blog Archive » Fr. Peter Introduces Bl. John Duns Scotus
Fr. Peter gives an introduction to his theological series on the john duns scotus in the context of a remedy for the modern crisis of faith, philosophy and
http://www.airmaria.com/?p=10
John Duns Scotus - Britannica Concise
john duns scotus Medieval Scottish philosopher and Scholastic theologian.
http://concise.britannica.com/ebc/article-9363223/John-Duns-Scotus

Extractions: Print Article Email Article Cite Article Medieval Scottish philosopher and Scholastic theologian. He studied and taught at Oxford, where he joined the Franciscan s, and later taught at the University of Paris, from which he was briefly exiled for supporting Pope Boniface VIII in his quarrel with King Philip IV . In 1307 he became professor of theology at Cologne, perhaps to escape charges of heresy over his defense of the doctrine of the Immaculate Conception , which the Dominican s and secular authorities opposed. His two major works are Ordinatio and Quaestiones quodlibetales , both left unfinished at his death. document.writeln(AAMB2); More on "John Duns Scotus" from Britannica Concise Suarez, Francisco - Spanish theologian and philosopher. voluntarism - Metaphysical or psychological system that assigns a more predominant role to the will (Latin, voluntas) than to the intellect. Oxford, University of

A B C D E F G H I J K L M N O P Q R S T U V W X Y Z

41-60 of 72 Back | 1 | 2 | 3 | 4 | Next 20