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Duns Scotus on the Natural Will
Vivarium, 2012Abstract Does Duns Scotus identify the natural will with the affectio commodi? This identification has become the standard view. In this paper, I will challenge this view through an analysis of some key texts. The main thesis of the paper is that Scotus allows for two scenarios related to the will’s dual affections.
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The Philosophical Quarterly, 1998
Can anything logically be immaterial in any of the three senses of the term distinguished by Scotus? His first definition, using the notion of dependence, seems not to work. The second and third, using extension and abstractness, do not provide necessary conditions of immateriality, and do not distinguish different senses of the term.
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Can anything logically be immaterial in any of the three senses of the term distinguished by Scotus? His first definition, using the notion of dependence, seems not to work. The second and third, using extension and abstractness, do not provide necessary conditions of immateriality, and do not distinguish different senses of the term.
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1980
The cosmological argument of John Duns (1265–1308) of Scotland has been hailed as ‘a landmark in the history of the cosmological argument’, one that is much more significant than those of his predecessors1; indeed, the complexity and length of Scotus’s case for the existence of God make Aquinas’s proofs look like the summary arguments for theological ...
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The cosmological argument of John Duns (1265–1308) of Scotland has been hailed as ‘a landmark in the history of the cosmological argument’, one that is much more significant than those of his predecessors1; indeed, the complexity and length of Scotus’s case for the existence of God make Aquinas’s proofs look like the summary arguments for theological ...
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2004
Den Ehrennamen »Doctor subtilis« hat man D. nicht zufallig zuerkannt: Sein theologisches Denken ist komplex wie kaum ein anderes. Dabei spielt neben der abstrakten Theorie auch die franziskanische Frommigkeit eine grose Rolle fur ihn. Die Neigung zu den Franziskanern bringt er aus seiner Familie mit: Ein Onkel gehort dem Orden bereits in fuhrender ...
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Den Ehrennamen »Doctor subtilis« hat man D. nicht zufallig zuerkannt: Sein theologisches Denken ist komplex wie kaum ein anderes. Dabei spielt neben der abstrakten Theorie auch die franziskanische Frommigkeit eine grose Rolle fur ihn. Die Neigung zu den Franziskanern bringt er aus seiner Familie mit: Ein Onkel gehort dem Orden bereits in fuhrender ...
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2017
(Pseudo. Doctor subtilis) – Um 1280 Eintritt in den Franziskanerorden, dort die ubliche zwolfjahrige Ausbildung in Philosophie und Theologie; 1291 Priesterweihe, danach innerhalb seines Ordens Qualifikation fur die weitere akademische Laufbahn; u. a. Vorlesungen zu den so genannten Libri sententiarum (Bucher der Sentenzen) des Petrus Lombardus; ab 1302
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(Pseudo. Doctor subtilis) – Um 1280 Eintritt in den Franziskanerorden, dort die ubliche zwolfjahrige Ausbildung in Philosophie und Theologie; 1291 Priesterweihe, danach innerhalb seines Ordens Qualifikation fur die weitere akademische Laufbahn; u. a. Vorlesungen zu den so genannten Libri sententiarum (Bucher der Sentenzen) des Petrus Lombardus; ab 1302
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2009
This chapter examines the theologies of the sacraments of John Duns Scotus, one of the most important theologians and philosophers of the High Middle Ages. Scotus viewed sacraments as “signs of God’s salvific activity” in the lives of believers and fascinatingly asserted that “the seven sacraments—baptism, Eucharist, confirmation, confession, unction ...
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This chapter examines the theologies of the sacraments of John Duns Scotus, one of the most important theologians and philosophers of the High Middle Ages. Scotus viewed sacraments as “signs of God’s salvific activity” in the lives of believers and fascinatingly asserted that “the seven sacraments—baptism, Eucharist, confirmation, confession, unction ...
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