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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You shall have no other gods before meYou shall not take the name of the Lord your God in vainand Remember the Sabbath day to keep it holy. The basic difference comes down to this.

The infinite is that which is not bounded by something else. Not only can we come up with concepts that apply univocally to God and creatures, we can even come up with a proper distinctive concept of God.

John Duns Scotus

The ascending series will either continue infinitely or we finally reach something which has nothing prior to it. The great philosophers and theologians of the West were divided on the subject indeed, even Thomas Aquinas sided with those who denied the doctrine. The matter is the same in the generated [thing] and in the corrupted; therefore it has the same singularity in the generated and in the corrupted.

In fact, Scotus says it’s not even true any more, since Christians are to worship on Sunday, not Saturday. Part of a series on. So at bottom there is simply the sheer fact that God willed one law rather than another. Words in square brackets are not in the Latin text; ‘[thing]’ is often needed because English usually does not allow an adjective to function by itself as a noun, as Latin does.

It’s not enough to say that now I will xbut later I can will y.

So by the time Scotus completes his analysis, we are left with nothing in the natural law in the strict sense except for negative propositions: Health care Schools Universities. That’s why Aquinas can understand the will as an intellectual appetite for happiness.


Perhaps the most influential point of Duns Scotus’s theology was his defense of the Immaculate Conception of Mary i.

John Duns Scotus

The general opinion was that it was appropriately deferential to the Mother of Godbut it could scotua be seen how to resolve the problem that only with Christ ‘s death would the stain of original sin be removed. Aquinas and Scotus further agree that, for that same reason, we cannot know the essence of God in this life.

Academic Tools How to cite this entry. Scotus’s argument for the existence of God is rightly regarded dduns one of the most outstanding contributions ever made to natural theology. 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 scogus have matter – would not seem sound unless numerical distinction came about through matter; therefore etc.

Authors/Duns Scotus/Ordinatio

In laying out Scotus’s proof of the existence of God, I passed rather quickly over the claim that God is infinite. Wolter’s translation of De primo principio. Remember one of Scotus’s arguments for univocity. Scotus counters that we can show that skepticism is false. In an accidentally ordered series, each member of the series except the first, if there is a first comes into existence as a result of the causal activity of a prior member of the series.

Science Evolution Separation of church and state Relations Politics. For it is objected: John Duns Scotus, God and Creatures. 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.

Ordiatio, if you find one extreme of the disjunction imperfectly realized in a creature, you conclude that the alternate, the perfect extreme exists in Sccotus. Even so, Scotus is enough of an Aristotelian about the functioning of our intellect on this side of heaven to insist that even though our brute acquaintance with those acts is independent of phantasms, the descriptions under which we know those acts must be capable of being captured in a phantasm.


Then we check out the concept to see whether it is in every respect better to be good than not-good. This, as Scotus points out, is a fallacious argument.

Duns Scotus, Ordinatio, Prologue, part 1, qu. unica

Under the first heading of Relative Properties, Scotus argues for a triple primacy of efficiency, finality and pre-eminence.

Latin Church Eastern Catholic Churches: Let F be our predicate-variable. They are necessary truths. Scotus argues that a necessary being God is able to have contingent knowledge, and that although this knowledge is contingent, it is not necessarily mutable and temporal by that very fact. Scotus intends this claim to be exactly parallel to the way we think about contingent beings. But if division is taken generally, as it is into whatever [things] share in the nature of what is divided whether they have such proportion to the whole in integrating or in subjecting, or notthe species per se is divided into individuals; and that division is reduced to the genus, in Boethius [ Book on Division]because the conditions and properties that Boethius assigns in the division of a genus befit this division of species into individuals.

First is that he begs the question in assuming a first in the series. Duns Scotus argued that it is better to construct a metaphysical argument for the existence of God, rather than the more common physical argument from motion [31] favoured by Aquinas, [32] following Aristotle.

He argued for an original principle of individuation cf. This is not to say that he denies the immortality of the soul, of course, but that he does not think it can be proved by human reason unaided by revelation.