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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For our intellect is immaterial, as are its acts, and it is difficult to see how an immaterial act can be captured in a sensory phantasm. Note that the general tendency of Scotus’s theories of form and matter is to allow a high degree of independence to form and matter. In other projects Wikimedia Dkns Wikiquote Wikisource. It is only in this present life that the intellect must turn to phantasms; in the next life we will suns able to do without them. Scotus wrote purely philosophical and logical works at an early stage of his career, consisting of commentaries on Aristotle’s Organon.

Science Evolution Separation of church and state Relations Politics. The Cambridge Companion to Duns Scotus.

John Duns Scotus (Stanford Encyclopedia of Philosophy)

Life and Works 1. So the common nature humanity exists in both Socrates and Plato, although in Socrates it is made individual by Socrates’s haecceitas and in Plato by Plato’s haecceitas. Scotus also wrote an Expositio on Aristotle’s Metaphysics. In an accidentally ordered series, the fact that a given member of that series is itself caused is accidental to that member’s own causal activity. At death, the animating soul ceases to vivify the body, but numerically the same body remains, and the form of the body keeps the matter organized, at least for a while.

This is proved from this, that understanding any quidditative entity – speaking of a limited quidditative entity it is common to many, and it is not repugnant to be said of many of which each is itself; therefore that entity, which is of itself an entity other than a quiddity or quidditative entity, cannot constitute the whole of which it is part in quidditative being, but in being of another ratio.

The story about Duns Scotus being buried alive, in the absence of his servant who alone knew of his susceptibility to coma, is probably a myth.


That’s how an accidentally ordered series of causes works. Little is known of Duns Scotus apart from his work. So Aquinas just defines the will as the capacity to choose in accordance with a conception of the human good—in other words, as intellectual appetite. Categories and Logic in Duns Scotus: The latter, as we have seen, involves the universal; and a universal as such need not be exemplified.

Different versions of the proof are given at Lectura 1, d.

According to Aquinas, freedom comes in simply odrinatio the will is intellectual appetite rather than mere sense sctus. Paragraph numbers in square brackets are also from this edition. Aquinas and Scotus further agree that, for that same reason, we cannot know the essence of God in this life. The original lectures were also transcribed and recently published as the Lectura. They would be true no matter what God willed.

But even the first three commandments, once we start looking at them, are not obviously part of the natural law in the strict sense. But one can’t fully understand what the affectio iustitiae is until Aquinas and Scotus are compared on a further point. Here ratio is taken for quiddity, which is called form in respect of individual being.

Baroque period to French Revolution. In a letter to Thomas Cromwell about his visit to Oxford inRichard Layton described how he saw the court of New College full of pages from Scotus’s work, “the wind blowing them into every corner. He is buried in the Church of the Friars Minor there.

Retrieved 29 May DunsCounty of BerwickKingdom of Scotland.

Fourteenth century followers included Francis of Mayrone diedAntonius Andreas diedWilliam of Alnwick diedand John of Bassolis diedsupposedly Scotus’s favourite student.

Therefore, if anything is added by which the nature, according to itself common, is thus determined and contracted, it must be that it is something belonging to the accidental nature [i. Infinite being is just like that. Scotus acknowledges two objections ordinqtio deals with them accordingly.

John Duns Scotus

What this entity is from which there is this perfect unity can be clarified by comparison with the entity from which the specific difference is taken. And thus the nature of a most specific species is not of itself this, just as something divisible is not from its nature of itself scotue yet it is not of itself not-this, so that it is of itself repugnant with it to be divided into many parts, because then it could not receive something through which formally such division would belong to it.

Not generated, because if ‘this stone’ exists, there will be in it every substance that can be in any stone; yet such a quantity, and such, other in number, can be acquired to this substance of stone: Scotus studied philosophy and then theology at Oxford beginning some time in the s. Therefore so it will be concerning unity.


And therefore they do not try to answer this objection, as being insoluble, but transfer themselves to other homogeneities, stone or water; and yet, if they had something for themselves from the ratio of ‘atomic’ specific nature, they would conclude duhs man just as of stone.

Owing to Scotus’s early and unexpected death, he left behind a large body of work in an unfinished or unedited condition. Scotus argued for a formal distinction distinctio formalis a parte reiwhich holds between entities which are inseparable and indistinct in reality but whose definitions are not identical.

Scotus’s argument appears in Pope Pius IX ‘s declaration of the dogma of the Immaculate Conception, “at the first moment of Her conception, Mary was preserved free from the stain of original sin, in view of the merits of Jesus Christ.

So by Henry’s argument it would be impossible for anything whatever to preserve the soul from error. At that time there would have been about persons ordinahio there, of whom about 80 would have been friars. The doctrine of the univocity of being implies the denial of any real distinction between essence and existence. Duns struggled throughout his works in demonstrating his univocity theory against Aquinas’s analogy doctrine. The question-commentaries on Porphyry’s Isagoge and Aristotle’s Categories vol.

The most important, I think, is that in Aquinas simplicity acts as an ontological spoilsport for theological semantics. Axiology Dune Epistemology Feminist metaphysics Interpretations of quantum mechanics Meta- Ontology Philosophy of mind Philosophy of psychology Philosophy of self Philosophy of space and time Teleology Theoretical physics.

God can make either of them true, but he can’t make both of them true, since they dyns contradictories. But clearly not all changes are accidental changes. This sort of change is known, appropriately enough, as accidental change.

So Scotus relegates concerns about happiness to the affectio commodi and assigns whatever is properly moral to the other affection, the affectio iustitiae.