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Duns Scotus John:     more books (100)

John Duns Scotus: Four Questions on Mary by John Duns Scotus, 1988 The De Primo Principio of John Duns Scotus (Franciscan Institute publications. Philosophy series) by John Duns Scotus, 1949 John Duns Scotus: A Treatise on Potency and Act, Book Ix: Questions on the Metaphysics of Aristotle Book IX by John Duns Scotus, John Duns Scotus, 2000-12 Duns Scotus' political and economic philosophy by John Duns Scotus, 1989 Duns Scotus' early Oxford lecture on individuation by John Duns Scotus, 1992 Questions on the Metaphysics, book nine, potency and act by John Duns Scotus, 1981 Giovanni Duns Scoto nel VII centenario della nascita by John Duns Scotus, 1967 Giovanni Duns Scoto filosofo della liberta (Classici dello spirito) by John Duns Scotus, 1996 Four questions on Mary: A selection by John Duns Scotus, 1988 Concerning human knowledge: Ordinatio I, dist[inctio] 3, question four by John Duns Scotus, 1951 CONTINGENCY & FREEDOM by John Duns Scotus, 1980 Questions on the Metaphysics of Aristotle (Franciscan Institute Publications) by John Duns Scotus, 1997 The Oxford lectures on the existence of God by John Duns Scotus, 1961 A treatise on potency and act: Questions on the Metaphysics of Aristotle, Book IX : introduction and commentary, Latin text and English translation (Text series) by John Duns Scotus, 2000

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61. Books - John Duns Scotus - 9789004103573
    Buy john duns scotus Metaphysics and Ethics - Price Range $337.58 - $541.95 from 4 sellers.  
    http://www.pricegrabber.com/search_getprod.php/isbn=9789004103573
    
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62. John Duns Scotus Feature Page On Undiscovered Scotland
    john duns scotus Feature Page on Undiscovered Scotland The Ultimate Online Guide.  
    http://www.undiscoveredscotland.co.uk/usbiography/stu/dunsscotus.html
    
    Extractions: Where Duns Scotus is Said to have Studied John Duns Scotus lived from 1265/6 to 8 November 1308. He was a was a theologian, philosopher, and logician, and some say that it was while he was at Oxford that the systematic examination of what differentiates theology from philosophy and science began in earnest. The wider picture in Scotland at the time is set out in our Historical Timeline. Duns, Probable Birthplace of Scotus John Duns Scotus is a composite name. The "Scotus" is a nickname identifying his as a Scot during his travels in England and the Continent. "Duns" was his family name, and also probably the name of the town, Duns in Berwickshire, in which he was born and brought up. Scotus began his formal studies at Oxford in October 1288 and continued to study there until June 1301. Part way through this period, on 17 March 1291, he was ordained to the priesthood in the Franciscan Order at Saint Andrew's Priory in Northampton, England. Estimates of his date of birth usually work backwards from this, given that the minimum age for ordination was 25.

63. Fr. Seamus Mulholland: Essay 3
    The rather crude realist philosophies of Boethius and john scotus Eriugena (often confused with duns scotus) and William of Champeaux are a far cry from the  
    http://www.philosophypathways.com/essays/mulholland3.html
    
    Extractions: How-to-do-it guide ... Mulholland 4 pathways (essays) Fr. Seamus Mulholland The Metaphysics of John Duns Scotus The attitude of Duns Scotus (1266-1308) of the Franciscan Order, towards Aristotle and philosophy in general is seen in his Object of Human Knowledge. According to Aristotle, the human intellect is naturally turned towards sensible things from the way is must draw all its knowledge by way of sensation and abstraction. As a consequence, the proper object of knowledge is the essence of a material thing. Now, Duns Scotus was willing to agree that Aristotle correctly described our present way of knowing, but he did contest that he had said the last word on the subject and that he had sufficiently explained what is in full right the object of our knowledge. Ignorant of Revelation, Aristotle did not realise that Man is now in a fallen state and that he was describing the knowledge, not of an integral Man, but one whose mode of knowing was radically altered by original sin. Ignorance of this fact is understandable in Aristotle, but it must have seemed inexcusable in a Christian theologian like Thomas Aquinas. The Christian, Scotus argues, cannot take Man's state as his natural one, nor, as a consequence, the present servitude of his intellect to the senses and sensible things as natural to him. We know from Revelation that Man is destined to see God face-to-face. This would be impossible to achieve is the material object of Man's knowledge was restricted to the essences of material things, for God is not contained within their scope. To be open to the vision of God, the intellect must have an object broad enough to include Him, and the only one that satisfies this condition is Being (

64. SCOTUS ON UNIVERSALS
    See scotus s Individuation Theory by A.B. Wolter, from his book The Philosophical Theology of john duns scotus (Cornell University Press, 1990).  
    http://www.humanities.mq.edu.au/Ockham/z3606.html
    
    Extractions: This is cassette 6. (To follow this lecture you will need to have before you A. Hyman and J.J. Walsh (eds.), Philosophy in the Middle Ages (Hackett, Indianapolis, 1973), pp. 582-9, and a printout of Duns Scotus, Ordinatio , II, dist. 3, pars 1, q. 5 and q. 6 Refresh your memory on earlier discussions of universals: Boethius Abelard We come now to Scotus's theory of universals or of individuation. This is the subject of Opus Oxoniense , book 2, distinction 3, extracts from which are in Hyman and Walsh. The first question is, in effect, whether any theory of individuation is needed. Aren't real things individual "from themselves", just by being real? The Latin says: ex se sive ex natura sua , "from (or out of) itself, or from its nature". Elsewhere he uses as equivalent per se and de se Se means itself, ex means from or out of, per means through, de means of or by or from. So the question is whether an individual thing gets it singularity or individuality from itself, not from anything else. Remember from Boethius and Abelard in PHIL252 the contrast between individuality and universality, a contrast that goes back to Plato's theme of "one and many". There are many individual human beings, and we can say of each of them "This is a human being", "That is a human being", "This other is a human being", and so on - the same predicate, "a human being", occurring in each proposition. Something thus predicable of many individuals is a universal.

65. JSTOR John Duns Scotus, 1265-1965
    IN the opening paper of this collection of essays to commemorate the seventh centenary of the birth of john duns scotus, the President of the Commissio  
    http://links.jstor.org/sici?sici=0038-7134(196704)42:2<403:JDS1>2.0.CO;2-A

66. Duns Scotus, John Ca 1266-1308 Books
    Find the lowest price on new and used duns scotus, john ca 12661308 Books.  
    http://www.allbookstores.com/Duns_Scotus_John_Ca_1266-1308.html
    
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67. Catholic Encyclopedia (1913)/Bl. John Duns Scotus - Wikisource
    The case is somewhat better with the entry in the catalogue of the library of St. Francis at Assisi, under date of 1381, which designates duns scotus s  
    http://en.wikisource.org/wiki/Catholic_Encyclopedia_(1913)/Bl._John_Duns_Scotus
    
    Extractions: This discussion has been strongly tinged with national sentiment, especially since the beginning of the sixteenth century after prominent Irish Franciscans like Mauritius de Portu (O'Fihely), Hugh MacCaghwell, and Luke Wadding rendered great service by editing Scotus's works. On the other hand, the English have some right to claim Scotus; as a professor for several years at Oxford, he belonged at any rate to the English province; and neither during his lifetime nor for some time after his death was any other view as to his nationality proposed. It should not, however, be forgotten that in those days the Franciscan cloisters in Scotland were affiliated to the English province, i.e. to the custodia of Newcastle. It would not therefore be amiss to regard Scotus as a native of Scotland or as a member of a Scottish cloister. In any case it is high time to eliminate from this discussion the famous entry in the Merton College MS. (no. 39) which would make it appear that Scotus was a member of that college and therefore a native of Northern England. The statutes of the college excluded monks; and as Scotus became a Franciscan when he was quite younger he could not have belonged to the college previous to joining the order. Besides, the entry in the college register is under the date of 1455, and consequently too late to serve as an argument.

68. Columbia Encyclopedia: Duns Scotus, John, Blessed John Duns Scotus
    Be the first to review Columbia Encyclopedia duns scotus, john click here to submit Keywords By Denomination, Catholic, Blessed john duns scotus,  
    http://www.bigchurchdirectory.com/By-Denomination/Catholic/Blessed-John-Duns-Sco

69. Henry Of Ghent And John Duns Scotus On The Formal Distinction « Scholasticus
    Henry of Ghent and john duns scotus on the Formal Distinction. I’m currently writing on Henry of Ghent and soon I’m going to start looking at scotus’s  
    http://scholasticus.wordpress.com/2007/03/31/henry-of-ghent-and-john-duns-scotus
    
    Extractions: Situs pro theologia scholasticae a parte rei logically prior to and as a condition for our thinking of one apart from the other. (Recall in this connection what Wittgenstein says in Tractatus Logico-Philosophicus The Journal of Philosophy The distinctio formalis medieval theories of haecceity which explores Scotus in much more depth on this question, if someone is interested. Here are the Wittgenstein quotes referenced: can any possibility This entry was posted on March 31, 2007 at 5:48 pm and is filed under Uncategorized. Tagged: Henry of Ghent Scotus . You can follow any responses to this entry through the RSS 2.0 feed. You can leave a response , or trackback from your own site. You must be logged in to post a comment. Abelard Administrative Analogy anselm ... will Theme: Contempt by

70. Duns Scotus & Medieval Christian Philosophy Audiotapes
    But the Franciscans had much confidence in reason; john duns scotus was part of this resistance to rationalism, but he also encouraged his fellow  
    http://www.audioclassics.net/html/phil2_files/scotus.cfm
    
    Extractions: Voltaire and Rousseau The Roman Empire became Christian in 323 AD; about two centuries later, the rest of Europe began converting to Christianity . Medieval culture blurred the line between the sacred and the secular, and political and religious hierarchies vied for influence. In education, the liberal arts were seen as secular instruments for seeking sacred or divine truths. But when Aristotle's works were translated from Arabic, there began to be conflicts between classical and sacred learning between reason and faith . Aristotle offered powerful views on good and evil, knowledge, the soul, and the Prime Mover (e.g. God). Were Aristotle's teachings to be accommodated or denounced?

71. Wiley InterScience :: Session Cookies
    Your browser may not have a PDF reader available. Google recommends visiting our text version of this document.  
    http://doi.wiley.com/10.1002/9780470996669.ch66
    
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72. 1477 Edition Of Duns Scotus's Commentary On Lombard's Sentences
    Printed in Venice in 1477, it is a copy of john duns scotus s commentary on the Sentences of Peter Lombard, a popular medieval scholastic text.  
    http://special.lib.gla.ac.uk/exhibns/month/current.html
    
    Extractions: Sp Coll Hunterian By.2.3 Our 'book of the month' for January 2008 is a handsome incunable with an interesting ownership history. Printed in Venice in 1477, it is a copy of John Duns Scotus's commentary on the Sentences of Peter Lombard, a popular medieval scholastic text. It has been decorated by one of the leading Neapolitan artists of the Fifteenth Century. Like many books produced in the early years of printing, this volume has been decorated in the style of an illuminated medieval manuscript. Its opening page has been enlivened by the addition of a white-vine stem border, extending from the illuminated initial 'C' that begins the text. The coat of arms of its first owner, Cardinal Giovanni of Aragon (1456-1485), has been inserted at the bottom of the page.

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