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Journal articles on the topic 'Duns Scotus, John'

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Published: 4 June 2021
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1

Catania, Francis J. "John Duns Scotus on Ens Infinitum." American Catholic Philosophical Quarterly 67, no. 1 (1993): 37–54. http://dx.doi.org/10.5840/acpq199367143.

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2

Boadas Llavat, Agustí. "John Duns Scotus and Catalan Scotism." Enrahonar. Quaderns de filosofia 42 (January 7, 2009): 47. http://dx.doi.org/10.5565/rev/enrahonar.285.

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3

Gorman, Michael M. "Ontological Priority and John Duns Scotus." Philosophical Quarterly 43, no. 173 (October 1993): 460. http://dx.doi.org/10.2307/2219986.

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4

Knuuttila, Simo. "The Philosophy of John Duns Scotus." Ars Disputandi 7, no. 1 (January 2007): 156–60. http://dx.doi.org/10.1080/15665399.2007.10819964.

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5

Cross, Richard. "Book Review: John Duns Scotus, Philosopher: Proceedings of “the Quadruple Conference” on John Duns Scotus, Part 1." Theological Studies 72, no. 2 (June 2011): 419–20. http://dx.doi.org/10.1177/004056391107200210.

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6

Etzkorn, Girard J. "The Philosophical Theology of John Duns Scotus." American Catholic Philosophical Quarterly 65, no. 4 (1991): 521–24. http://dx.doi.org/10.5840/acpq199165415.

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7

Richey, Lance Byron. "The Philosophical Vision of John Duns Scotus." American Catholic Philosophical Quarterly 80, no. 2 (2006): 314–16. http://dx.doi.org/10.5840/acpq200680252.

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8

TOPALOĞLU, Fatih. "Modern Düşünceyi John Duns Scotus Mu Başlattı." Düşünce Platformu, no. 31 (December 12, 2016): 205. http://dx.doi.org/10.21646/bilimname.2016.7.

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9

Thomas, Hywel. "Gerard Manley Hopkins and John Duns Scotus." Religious Studies 24, no. 3 (September 1988): 337–64. http://dx.doi.org/10.1017/s0034412500019417.

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The lord whose is the oracle at Delphoi neither utters nor conceals his meaning, but reveals it with a sign.(Heracleitos fragment)In the eternal truth from which all temporal things are made, we behold the form … and we have within us like a word the knowledge of what we have conceived.(St augustine, De Trin.)For the invisible things of Him, since the creation of the world are clearly seen, being understood through the things that are made.(St Paul, Romans i, 20)
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10

Broadie, Alexander. "Duns Scotus on Sinful Thought." Scottish Journal of Theology 49, no. 3 (August 1996): 291–310. http://dx.doi.org/10.1017/s0036930600048201.

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Scotland's philosophers of the medieval period, priests almost to a man, were deeply interested in the concept of sin. The concept resonates with philosophical overtones, and our early philosophers found something philosophical to say about it. The greatest of those philosophers, John Duns Scotus, wrote extensively on sin in the course of his Commentary on the Sentences of Peter Lombard. Lombard quotes Jerome's dictum that there is sin in thought, word and deed, and in his Commentary on the Sentences Duns Scotus probes this dictum, since it is not only central to moral theology but also problematic to philosophy. I shall attend to an aspect of Scotus's investigation, that concerning the relation between will and sinful thinking. I shall argue against one of his theses and shall seek to replace it with one which is in a variety of ways more defensible.
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11

Bäck, Allan. "Duns Scotus on Time and Existence: The Questions on Aristotle’s “De interpretatione.” by John Duns Scotus." Journal of the History of Philosophy 54, no. 1 (2016): 162–63. http://dx.doi.org/10.1353/hph.2016.0015.

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12

Zonneveld, Sjaak. "Blessed John Duns Scotus and Recent Papal Pronouncements." Revue LISA / LISA e-journal, Vol. VII – n°3 (March 1, 2009): 411–21. http://dx.doi.org/10.4000/lisa.125.

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13

Bauerschmidt, Frederick Christian, and Jim Fodor. "EDITORS' INTRODUCTION: JOHN DUNS SCOTUS AND MODERN THEOLOGY." Modern Theology 21, no. 4 (October 2005): 539–41. http://dx.doi.org/10.1111/j.1468-0025.2005.00296.x.

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14

Etzkorn, Girard J. "The Scotus Edition: John Duns Scotus's Philosophical Works." Franciscan Studies 51, no. 1 (1991): 117–30. http://dx.doi.org/10.1353/frc.1991.0012.

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15

Petrescu, Lucian. "John Duns Scotus and the Ontology of Mixture." Res Philosophica 91, no. 3 (2014): 315–37. http://dx.doi.org/10.11612/resphil.2014.91.3.4.

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16

Buzzetti, Dino. "Common Natures and Metaphysics in John Duns Scotus." Quaestio 5 (January 2005): 543–57. http://dx.doi.org/10.1484/j.quaestio.2.301846.

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17

Craig, William Lane. "John Duns Scotus on God's Foreknowledge and Future Contingents." Franciscan Studies 47, no. 1 (1987): 98–122. http://dx.doi.org/10.1353/frc.1987.0009.

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18

Severino, Sally K. "FREE WILL ACCORDING TO JOHN DUNS SCOTUS AND NEUROSCIENCE." Zygon® 47, no. 1 (February 26, 2012): 156–74. http://dx.doi.org/10.1111/j.1467-9744.2011.01244.x.

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19

Bychkov, Oleg. "The Philosophy of John Duns Scotus (review)." Franciscan Studies 67, no. 1 (2009): 526–31. http://dx.doi.org/10.1353/frc.0.0026.

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20

Dumont, Stephen D. "On Being and Cognition: Ordinatio by John Duns Scotus." Journal of the History of Philosophy 55, no. 3 (2017): 539–40. http://dx.doi.org/10.1353/hph.2017.0055.

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21

McDermott, John M. "Book Review: The Philosophical Theology of John Duns Scotus." Theological Studies 52, no. 3 (September 1991): 555–57. http://dx.doi.org/10.1177/004056399105200316.

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22

Pica, Francesco. "The Theology of John Duns Scotus, by Antonie Vos." Journal of Reformed Theology 13, no. 3-4 (December 6, 2019): 332–33. http://dx.doi.org/10.1163/15697312-01303003.

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23

Ingham, Mary Beth. "The Philosophy of John Duns Scotus. By Antonie Vos." Heythrop Journal 50, no. 2 (March 2009): 314–15. http://dx.doi.org/10.1111/j.1468-2265.2009.00460_4.x.

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24

Desharnais, Richard P. "Man and His Approach to God in John Duns Scotus." International Studies in Philosophy 19, no. 1 (1987): 63. http://dx.doi.org/10.5840/intstudphil19871919.

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25

WILLIAMS, Scott M. "Augustine, Thomas Aquinas, Henry of Ghent, and John Duns Scotus." Recherches de Théologie et Philosophie Médiévales 77, no. 1 (June 30, 2010): 35–81. http://dx.doi.org/10.2143/rtpm.77.1.2050372.

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26

Pomplun, Trent. "The Theology of John Duns Scotus, written by Antonie Vos." Journal of Jesuit Studies 6, no. 1 (March 11, 2019): 181–83. http://dx.doi.org/10.1163/22141332-00601012-12.

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27

Löwe, Can Laurens. "John Duns Scotus versus Thomas Aquinas on action-passion identity." British Journal for the History of Philosophy 26, no. 6 (April 30, 2018): 1027–44. http://dx.doi.org/10.1080/09608788.2018.1457511.

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28

Crozier, William. "John Duns Scotus: Selected Writings on Ethics by Thomas Williams." Franciscan Studies 75, no. 1 (2017): 541–46. http://dx.doi.org/10.1353/frc.2017.0023.

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29

Smith, Garrett R. "St. Bonaventure, NY: “The Opera Philosophica of John Duns Scotus." Bulletin de Philosophie Médiévale 49 (January 2007): 316–19. http://dx.doi.org/10.1484/j.bpm.2.305781.

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30

Punzi, Antonio. "A New Redaction of John Duns Scotus’ Reportatio Parisiensis IV." Bulletin de Philosophie Médiévale 58 (January 2016): 101–89. http://dx.doi.org/10.1484/j.bpm.5.113340.

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31

Noone, Timothy. "Contingency and Freedom: Lectura I 39 by John Duns Scotus." Thomist: A Speculative Quarterly Review 60, no. 3 (1996): 506–9. http://dx.doi.org/10.1353/tho.1996.0021.

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32

Hirvonen, Vesa. "Mental disorders in commentaries by the late medieval theologians Richard of Middleton, John Duns Scotus, William Ockham and Gabriel Biel on Peter Lombard’s Sentences." History of Psychiatry 29, no. 4 (July 20, 2018): 409–23. http://dx.doi.org/10.1177/0957154x18788514.

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In their commentaries on the Sentences, Richard of Middleton, John Duns Scotus, William Ockham and Gabriel Biel reflect whether mentally-disturbed people can receive the sacraments (Baptism, Eucharist, confession, marriage) and fulfil juridical actions (make a will or take an oath). They consider that the main problem in ‘madmen’ in relation to the sacraments and legal actions is their lack of the use of reason. Scotus and Ockham especially are interested in the causes of mental disorders and the phenomena which happen in madmen’s minds and bodies. In considering mental disorders mostly as naturally caused psycho-physical phenomena, Scotus and Ockham join the rationalistic mental disorder tradition, which was to become dominant in the early modern era and later.
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33

Marmo, Costantino. "Scotus on Supposition." Vivarium 51, no. 1-4 (2013): 233–59. http://dx.doi.org/10.1163/15685349-12341248.

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Abstract In his commentaries on Porphyry and Aristotle’s Organon (Categories, Peri hermeneias, Sophistici elenchi, and Topics) and in his other works, John Duns Scotus shows his knowledge of both the modistic theory of language and the theory of supposition. My contribution sheds some light on the relationship between Scotus’ philosophy of language and the theory of supposition, collecting and commenting on all the passages in which he makes use of it or discusses some theoretical points. I take into special account the almost unknown commentary on the Topics, which is preserved in a Vatican manuscript.
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34

Layantara, Jessica Novia. "KEMESTIAN DOSA DALAM INKARNASI KRISTUS." Jurnal Amanat Agung 14, no. 1 (June 1, 2018): 108–34. http://dx.doi.org/10.47754/jaa.v14i1.44.

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Pertanyaan mengenai inkarnasi Yesus Kristus telah menjadi perdebatan di antara para teolog era Skolastik Abad Pertengahan. Perdebatan ini didominasi oleh dua kubu. Kubu yang pertama mengatakan bahwa satu-satunya motif inkarnasi Kristus adalah penebusan manusia dari dosa. Sebaliknya, kubu yang kedua berpendapat bahwa jika motif inkarnasi semata-mata hanya ditekankan pada penebusan manusia dari dosa, maka akibatnya dosa akan dipandang sebagai sebuah kemestian (necessity) bagi Allah. Bonaventura dan John Duns Scotus adalah teolog-teolog ordo Fransiskan yang tergabung dalam kubu yangkedua ini. Mereka menolak bahwa satu-satunya motif inkarnasi adalah penebusan dosa manusia. Artikel ini mendeskripsikan pandangan Bonaventura dan John Duns Scotus mengenai inkarnasi Kristus, khususnya penolakan mereka bahwa penebusan manusia dari dosa merupakan satu-satunya motif inkarnasiKristus.
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35

Falque, Emmanuel. "The Relevance of Medieval Philosophy." Philosophy and Theology 30, no. 1 (2018): 3–32. http://dx.doi.org/10.5840/philtheol201871094.

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The “phenomenological practice of medieval philosophy” actualizes its relevance. This method, undertaken substantially in the author’s God, the Flesh, and the Other: From Irenaeus to Duns Scotus (2015) finds its full justification here. The fruitfulness of a method is not found in its theorization, but in its practical application. An examination of authors as diverse as St. Augustine, John Scotus Eriugena, and Meister Eckhart (for “God”), Sts. Irenaeus, Tertullian, and Bonaventure (for the “flesh”), and Origen, Thomas Aquinas, and Duns Scotus (for the “other”), actualizes the relevance of medieval philosophy—an actualization of relevance understood in the first place as the realization of these thinkers’ “potentialities” (actualitas).
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36

Frank, William A. "Aesthetic Rationality." American Catholic Philosophical Quarterly 94, no. 1 (2020): 91–103. http://dx.doi.org/10.5840/acpq20191223193.

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Despite Newman’s negligible direct familiarity with the works and thought of John Duns Scotus, there has been recent discussion of affinities between the two along a range of philosophical approaches and sensibilities. These notes introduce the thesis that both Scotus and Newman share a disposition to appeal to aesthetic rationality when it comes to asserting certain basic truths critical to Christian understanding. Recent Scotus studies have demonstrated the deep and pervasive presence of the aesthetic dimension in Duns Scotus’s thought. In the latter half of this paper I argue for the importance of aesthetic rationality in understanding Newman’s illative sense, which is perhaps his most important contribution to philosophical thought.
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37

Groenewoud, G. "Johannes Duns Scotus (1266–1308) In Het Middelpunt." Philosophia Reformata 60, no. 2 (December 17, 1995): 174–79. http://dx.doi.org/10.1163/22116117-90000098.

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Het is alom bekend in de vaderlandse wereld van theologie en wijsbegeerte dat tussen de twee namen die op dit boek prijken een hechte band bestaat. Niet alleen hoort de auteur van dit boek tot het selecte gezelschap van geleerden die het werk van de in de titel genoemde denker grondig kennen, hij verenigt die kennis ook met een diepe eerbied. Antonie Vos steekt zijn hoogachting voor Johannes Duns Scotus niet onder stoelen of banken. In het woord vooraf zegt hij vol pathos: Tevens druk ik ... mijn persoonlijke bewondering en liefde uit voor de jong gestorven John Duns zelf, de Schotse en Oxfordse broeder, eenzaam genie bij de gratie Gods in Christus.” Het boek is opgenomen in de serie Kerkhistorische Monografieën, een serie die figuren en thema’s uit de kerkgeschiedenis van de begintijd tot heden behandelt. In deze reeks worden monografieën opgenomen “die wetenschappelijk verantwoord zijn en leesbaar voor een brede kring van geïnteresseerden.” Dit boek, zo kan men uit de titel afleiden, wil de lezer informeren over deze denker en, zo blijkt reeds uit het voorwoord, het belang van zijn denken onderstrepen voor de gehele geschiedenis van de theologie en filosofie. Vos is namelijk van oordeel: “Zowel in katholiek als in reformatorisch opzicht vormt het denken van Duns Scotus de spil van de theologiegeschiedenis” (v).
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38

D’Ettore, Domenic. "Dominic of Flanders’ Critique of John Duns Scotus’ Primary Argument for the Univocity of Being." Vivarium 56, no. 1-2 (April 3, 2018): 176–99. http://dx.doi.org/10.1163/15685349-12341352.

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Abstract This article considers the attempt by a prominent fifteenth-century follower of Thomas Aquinas, Dominic of Flanders (a.k.a. Flandrensis, 1425-1479), to address John Duns Scotus’ most famous argument for the univocity of being. According to Scotus, the intellect must have a concept of being that is univocal to substantial and accidental being, and to finite and infinite being, on the grounds that an intellect cannot be both certain and doubtful through the same concept, but an intellect can be certain that something is a being while doubting whether it is a substance or accident, finite or infinite. The article shows how Flandrensis’ reply in defence of analogy of being hinges on a more fundamental disagreement with Scotus over the division of the logically one. It also shows how Flandrensis’ answer to this question commits him to a position on the unity of the concept of being that lies between the positions of Scotus and of Flandrensis’ earlier Thomistic sources.
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39

Fukuda, Seiji. "“Acceptatio divina (divine acceptance)” in the theology of John Duns Scotus." THEOLOGICAL STUDIES IN JAPAN, no. 45 (2006): 46–67. http://dx.doi.org/10.5873/nihonnoshingaku.2006.46.

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40

DEZZA, ERNESTO. "JOHN DUNS SCOTUS ON HUMAN BEINGS IN THE STATE OF INNOCENCE." Traditio 75 (2020): 289–310. http://dx.doi.org/10.1017/tdo.2020.10.

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The present article presents the theory of the Franciscan master John Duns Scotus (1265/66–1308) on the so-called “state of innocence,” namely the condition in which human beings lived before the first sin. The state of innocence is characterized by the gift of original justice, guaranteeing harmony between the soul's powers and immortality. Derived from traditional Christian anthropology, Scotus's description offers a chance for dialogue with the masters of the second half of the thirteenth century, among them Henry of Ghent, Thomas Aquinas, and Bonaventure. Because of the theological orientation of Scotus's explanation, human beings as outlined by him are simultaneously naturally good and in need of divine gifts to reach their very end. Through a new interpretation of modality, Scotus's position is better able to express certain conditions related to power/possibility within the state of innocence.
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41

Sheppard, J. A. "Two Theories of Signification in the Writings of John Duns Scotus." Franciscan Studies 58, no. 1 (2000): 289–312. http://dx.doi.org/10.1353/frc.2000.0007.

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42

Cross, Richard. "Jean Duns Scot. La théorie du savoir [John Duns Scotus: Theory of Knowledge]- By Dominique Demange." Reviews in Religion & Theology 16, no. 4 (September 2009): 627–30. http://dx.doi.org/10.1111/j.1467-9418.2009.00442_4.x.

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43

ONGAY DE FELIPE, Íñigo. "El uso del argumento ontológico en la filosofía de Duns Scoto, Gottfried Leibniz y Gustavo Bueno / The Modal Ontological Argument in Duns Scoto, Gottfrieb Leibniz and Gustavo Bueno." Revista Española de Filosofía Medieval 21 (October 1, 2014): 153. http://dx.doi.org/10.21071/refime.v21i.5912.

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This article shows that the modal ontological argument as proposed by Gottrieb Leibniz was very much anticipated in its logical articulation by John Duns Scotus in his work De Primo Principio. To this end, the author analyzes some of the various versions of the argument present in the philosophical thought of authors such as Scotus, Leibniz, Malcom and Plattinga, and demonstrates that those versions are based on the hidden premise of the possibility of the idea of God. In this respect, the Spanish philosopher Gustavo Bueno defends what he calls an “inverted ontological argument” which, if viable, would prove not so much the non-existence of God but that the idea of God does not exist itself.
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44

van Nahl, Jan Alexander. "Antonie Vos, John Duns Scotus. A Life. Studies in the History of Church and Theology, 2. Kampen: Summum, 2018, 243 pp." Mediaevistik 32, no. 1 (January 1, 2020): 443–45. http://dx.doi.org/10.3726/med.2019.01.109.

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“There exists little direct documentation regarding Duns’ life. […] The secret is to combine many new aspects with the significant body of biographical literature hidden in many books and contributions published in many countries in quite different languages over many decades” (p. 53). Few scholars would seem ready to reveal this secret in the sense of a state-of-the-art biography of John Duns Scotus (ca. 1266–1308), one of the foremost thinkers in philosophy and theology during the high or early late Middle Ages. Among those few, Antonie Vos (*1944) appears particularly well-prepared with his research on Duns spanning several decades, including seminal studies such as his 2006 monograph The Philosophy of John Duns Scotus. In the introduction to the present book, Vos openly reflects upon shortcomings of his own earlier research, thus justifying yet another attempt at coping with Duns and his work, or “the Scotist riddle” (p. 9), as Vos calls it. Despite his confident claim of being able “to extend, to enrich and to correct my story” (p. 7), the author is humble enough to start his journey into Duns’s life by stating: “The best professors at the university and the best handbooks do not speak with one voice. In the humanities, there are groups and movements, and even ideologies. There is confusion and there are many mistakes, but we do not give in” (p. 9).
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45

D’Ettore, Domenic. "Analogy of Disjunction." Studia Neoaristotelica 17, no. 1 (2020): 7–33. http://dx.doi.org/10.5840/studneoar20201711.

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At the beginning of his influential De Nominum Analogia, Thomas de Vio Cajetan (1469–1534) mentions three mistaken positions on analogy. He does not attach names to these positions, but each one was held by distinguished Thomists of the fourteenth and fifteenth centuries. Furthermore, their proponents were responding to the same set of challenges from John Duns Scotus that set the agenda for the De Nominum Analogia. In this paper, I would like to do something that Cajetan did not do, and that is, directly consider the merits of the first position in his list of mistaken accounts of analogy; namely, the position that analogy is constituted by (in)disjunction. More specifically, this paper investigates the polemical use for which Hervaeus Natalis (1260–1323) deployed analogy of disjunction; the reply of John Duns Scotus; and the implications of this back and forth for understanding the Thomist-Scotist dispute over the concept of being.
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46

MAYOCCHI, Enrique Santiago. "Efficient Causality in the Actual Intellectual Knowledge According to John Duns Scotus." Revista Española de Filosofía Medieval 24 (November 24, 2017): 139. http://dx.doi.org/10.21071/refime.v24i.10456.

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The subject of causality appears in many of the solutions proposed by Duns Scotus on various philosophical problems, such as voluntary act, and theological problems, as the divine dispensation of grace in the sacraments. This paper shows the kinds of causes and causality which are involved in the actual act of intellection. It focuses on the concept of essential order as the source of the different kinds of causal concurrence, and applies this concept to the act of actual intellection, interpreting it according to the idea of unitas ordinis.
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47

Incandela, Joseph M. "The Philosophical Theology of John Duns Scotus by Allan B. Wolter, O.F.M." Thomist: A Speculative Quarterly Review 55, no. 3 (1991): 517–22. http://dx.doi.org/10.1353/tho.1991.0013.

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48

Henninger, Mark. "John Duns Scotus and Peter Auriol on the Ontological Status of Relations." Quaestio 13 (January 2013): 221–42. http://dx.doi.org/10.1484/j.quaestio.1.103590.

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49

Wimsatt, James I. "John Duns Scotus, Charles Sanders Peirce, and Chaucer's Portrayal of the Canterbury Pilgrims." Speculum 71, no. 3 (July 1996): 633–45. http://dx.doi.org/10.2307/2865796.

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50

FLORES, Juan Carlos. "Accidental and Essential Causality in John Duns Scotus' Treatise «On The First Principle»." Recherches de Théologie et Philosophie Médiévales 67, no. 1 (January 1, 2000): 96–113. http://dx.doi.org/10.2143/rtpm.67.1.519.

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