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 argues that God wills with one single volition unica volitione whatever he wills. If of ordjnatio, then by like reasoning there could have been a stand in the nature of stone; if through another, therefore a process to infinity. Long honored as a Blessed by the Order of Friars Minor, as well as in the Archdioceses of Edinburgh and Colognein the 19th-century the process was started seeking his recognition as such by the Holy Seeon the basis of a cultus immemorabilisi.

Indeed, the concept that is according to itself common to the species is the ratio of its divisibility into species, but it is not the ratio of distinguishing the species from one another; but this species is distinguished from that one by the difference.

Henry argues that the created exemplar cannot ordibatio us with certain and infallible knowledge of a thing.

The next step is to imagine that all the parts of that quantitative infinity remained in existence simultaneously. The fact that B was caused by A is irrelevant to B’s own causal activity.

If it is not possible for any item to possess C without dependence on some prior item, then it is not possible that there is any item that possesses C without imperfection since dependence is a kind of imperfection. Scotus also developed a complex argument for the existence of God, and argued for the Immaculate Conception of Mary. Metaphysicstheologylogicepistemologyethics. A History of Merton College.

Authors/Duns Scotus/Ordinatio

In the second way universally it is impossible, because the distinct [things] include not only the distinguishing [entities] but something else that is quasi-potential with respect to the distinguishing entities, and yet the distinguishing entities do not agree in it.

This sort of change is known, appropriately enough, as accidental change.

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. Scotus says, very well, where will that analogous concept come from?

John Duns Scotus

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.

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But the will has to include something more than intellectual appetite if it’s going to be free. For example, my shoulders move my arms, which in turn move my golf club. For I concede that matter absolutely, as it is the nature, is not the ratio of distinction or individuation; for whatever is a nature is whatever genus, total or partial, is not of itself this – and therefore one must ask through what is it this.

God can simultaneously will one thing at time 1 and the opposite thing at time 2. His family name was Duns, which was also the name of the Scottish village in which he was born, just a few miles from the English border.

For otherwise, either some contingent proposition would follow from a necessary proposition which is impossibleor there would be an infinite regress in contingent propositions in which case no contingent proposition would ever be known.

For Plato posited that the idea is a substance existing per sea separate nature, without accidents as the Philosopher attributes to himin which would be the whole nature of the species – which according to what Aristotle attributes to him would be said of any individual by a formal predication, saying ‘this is this’.

They would be true no matter what God willed. 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.

He was transferred to the Franciscan studium at Cologne, probably beginning his duties as lector in October And according to this, some specific difference has a concept not ‘simply simple’, for example, that which is taken from a form, and some does have a concept ‘simply simple’, that which is taken from the ultimate abstraction of a form about this distinction of specific differences see dist.

The latter, as we have seen, involves the universal; and a universal as such need not be exemplified. Everything else in the Decalogue belongs to the natural law in a weaker or looser sense. Finally, he gives a definite answer of “yes” to the question of whether there exists an actually infinite being. It would then follow that when a human being dies, and the soul ceases to inform that parcel of matter, what is left is not the same body that existed just before death.

For three different takes on what to make of Scotus’s apparently conflicting signals on this matter, see Day [], Pasnau [], and Wolter [a]. When in the sixteenth century the Scotists argued against Renaissance humanismthe term duns or dunce became, in the mouths of the Protestants, a term of abuse and a synonym for one incapable of scholarship.


God could have brought it about 1 that she was never in original sin, 2 she was in sin only for an instant, 3 she was in sin for a period of time, being purged at the last instant. But there are some important differences between the role of simplicity in Aquinas and the role of infinity in Scotus. This essay first lays out what is known about Scotus’s life and the dating of his works. Suppose I go from being pale to being tan. An important question since the s has revolved over whether Scotus’s thought heralded a change in thinking on the nature of ‘being,’ a change which marked a shift from Aquinas and other previous thinkers; this question has been particularly significant in recent years because it has come to be seen as a debate over the origins of ‘modernity.

Therefore so it will be concerning unity. For the text and translation, see Wolter [], 96— References to Aristotle and quotations from other authors come from the footnotes to this edition. In Metaphysics V in the old translation [b ], ‘In the foundation of the nature nothing is distinct’.

How do we acquire that conception of positive, intrinsic infinity? Third, Scotus says that many of our own acts are as certain as first principles. Notabilia Scoti super Metaphysicam: This argument – which proves the unity of the heavens from the unity of the mover, and the unity of the mover not only in species but in number, because it does not have matter – would not seem sound unless numerical distinction came about through matter; therefore etc.

Right now the intellect presents x as good, so I will x ; but later on the intellect presents y as good, so then I will y. Here he argues that while many admit an infinite regress in an accidentally ordered series of causes, no philosopher admits infinite regress in an essentially ordered series.

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.