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Journal articles on the topic 'Duns Scotus'

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Published: 4 June 2021
Last updated: 31 July 2024

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1

Brower, Jeffrey E. "Duns Scotus." Philosophia Christi 3, no. 1 (2001): 310–11. http://dx.doi.org/10.5840/pc20013131.

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2

Broadie, Alexander. "Duns Scotus, Metaphysician." International Philosophical Quarterly 37, no. 4 (1997): 482–83. http://dx.doi.org/10.5840/ipq199737450.

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3

Ingham, Mary Beth. "Duns Scotus, Metaphysician." Faith and Philosophy 14, no. 2 (1997): 266–67. http://dx.doi.org/10.5840/faithphil199714222.

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4

Noone, Timothy. "Duns Scotus, Metaphysician." American Catholic Philosophical Quarterly 72, no. 3 (1998): 471–73. http://dx.doi.org/10.5840/acpq199872334.

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5

Chabada, Michal. "Duns Scotus, Metaphysician." Studia Neoaristotelica 2, no. 1 (2005): 153–54. http://dx.doi.org/10.5840/studneoar20052132.

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6

Mcgrath, Alister. "Book Reviews : Duns Scotus." Expository Times 111, no. 11 (August 2000): 390. http://dx.doi.org/10.1177/001452460011101118.

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7

Perler, Dominik. "Duns Scotus on Signification." Medieval Philosophy & Theology 3 (1993): 97–120. http://dx.doi.org/10.5840/medievalpt199334.

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8

Cross, Richard. "Duns Scotus and Analogy." Modern Schoolman 89, no. 3 (2012): 147–54. http://dx.doi.org/10.5840/schoolman2012893/410.

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9

Frank, William A. "Duns Scotus. Richard Cross." Journal of Religion 82, no. 3 (July 2002): 477–78. http://dx.doi.org/10.1086/491141.

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10

Schufreider, Gregory. "Duns Scotus, Metaphysician (review)." Journal of the History of Philosophy 35, no. 2 (1997): 302–3. http://dx.doi.org/10.1353/hph.1997.0027.

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11

Mann, William E. "Duns Scotus, Demonstration, and Doctrine." Faith and Philosophy 9, no. 4 (1992): 436–62. http://dx.doi.org/10.5840/faithphil19929436.

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12

Cross, Richard. "Duns Scotus on Divine Immensity." Faith and Philosophy 33, no. 4 (2016): 389–413. http://dx.doi.org/10.5840/faithphil201610567.

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13

Ingham,, Mary Beth. "Duns Scotus, Morality and Happiness." American Catholic Philosophical Quarterly 74, no. 2 (2000): 173–95. http://dx.doi.org/10.5840/acpq200074225.

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14

Cross, Richard. "Duns Scotus: Some Recent Research." Journal of the History of Philosophy 49, no. 3 (2011): 271–95. http://dx.doi.org/10.1353/hph.2011.0070.

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15

Ward, Thomas M. "Voluntarism, Atonement, and Duns Scotus." Heythrop Journal 58, no. 1 (December 14, 2015): 37–43. http://dx.doi.org/10.1111/heyj.12315.

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16

Priest, Stephen. "Duns Scotus on the Immaterial." Philosophical Quarterly 48, no. 192 (July 1998): 370–72. http://dx.doi.org/10.1111/1467-9213.00108.

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17

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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18

Pini, Giorgio. "Duns Scotus on God (review)." Journal of the History of Philosophy 45, no. 3 (2007): 497–98. http://dx.doi.org/10.1353/hph.2007.0067.

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19

Corsi, Uellinton Valentim. "ciência transcendente de Duns Scotus." Intuitio 15, no. 1 (November 21, 2022): e43018. http://dx.doi.org/10.15448/1983-4012.2022.143018.

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O presente estudo tenciona analisar o sistema metafísico de João Duns Scotus. O Doutor Sutil elabora a sua teoria em torno da metafísica entendida como scientia transcendens, isto é, a metafísica é definida por ele como uma ciência transcendente. O autor procura, em suma, a afirmação de que o conceito de ente enquanto ente, como noção mais pura possível do intelecto humano, é transcendente porque está além de toda a categorização, possuindo apenas uma distinção mínima denominada modal, qual seja, o ente enquanto ente pode ter uma intensidade existencial como infinito e finito. Assim, pois, com a presente análise, é possível constituir uma introdução ao pensamento de Scotus nas temáticas das distinções modal e formal-real, abrangendo notas gerais sobre a univocidade do ente e a repercussão do scotismo no pensamento moderno e contemporâneo.
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20

Rahadian, Bernard. "Motif Inkarnasi dalam Soteriologi Yohanes Duns Scotus." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 19, no. 1 (April 4, 2023): 93–123. http://dx.doi.org/10.36383/diskursus.v19i1.348.

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John Duns Scotus offered an alternative perspective to respect on the mystery of salvation by examining the motive behind the incarnation. Scotus believed that salvation is Christocentric: Motive wise, God incarnate is not primarily anthropocentric, which focuses on the sinfulness of humankind, as traditionally understood in the Catholic Scholastic Theology and taught by Anselm of Canterbury and Thomas Aquinas, but as a total manifestation of His love. Scotus’ Christocentric approach to salvation is in line with his thought on freedom and charity. Scotus believed that God would still have become incarnate even if man had never sinned in the Þ rst place because by taking the form of man, God embodied His love in a total way to His beloved creations.Scotus’ Christocentric salvation is relational because God is involved with the whole creation in person. Consequently, the Cross is not merely the means of redemption, but as manifestation of God’s inÞ nite loveand His self-giving. Through this essay, the author aims to compare those two approaches and to show the unique character of John Duns Scotus’ soteriology. Abstrak Yohanes Duns Scotus menawarkan perspektif alternatif untuk merefleksikan misteri keselamatan dengan mengkaji motif di balik inkarnasi. Dalam refleksi tradisional Teologi Skolastik yang dikembangkan Anselmus Canterbury dan Thomas Aquinas, motif inkarnasi dipahami dalam perspektif antroposentris: keberdosaan manusia menjadi alasan inkarnasi. Bagi Scotus, inkarnasi dan keselamatan bersifat Kristosentris: inkarnasi merupakan manifestasi total kasih Allah. Pendekatan Kristosentris Scotus terkait keselamatan sejalan dengangagasannya tentang kebebasan dan kasih. Scotus percaya bahwa Allah. Kata kunci: Yohanes Duns Scotus, Anselmus Canterbury, Thomas Aquinas, soteriologi, inkarnasi, cinta kasih, kebebasan.
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21

Pich, Roberto Hofmeister. "João Duns Scotus sobre a escravidão." Trans/Form/Ação 42, spe (2019): 291–332. http://dx.doi.org/10.1590/0101-3173.2019.v42esp.16.p291.

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Resumo: As contribuições dos pensadores medievais para o debate em torno da escravidão ainda são pouco conhecidas em seus detalhes. Junto com as abordagens na filosofia antiga, na patrística, no direito romano e no direito canônico, elas formam um corpo de textos e de ideias fundamental para se compreender o tratamento da escravidão do século XVI ao século XIX. Neste artigo, busca-se expor e analisar a abordagem que João Duns Scotus dá ao tema, contrastando-a com as visões de Aristóteles e de Tomás de Aquino. As posições de Scotus dependem de seus pareceres sobre a liberdade, a propriedade e a lei positiva, bem como sobre o significado do livre-arbítrio como condição prático-racional de todos os seres humanos. Na base dessas ideias, Scotus restringe de forma severa as condições de lei positiva segundo as quais a servidão pode ser introduzida com justiça e o escopo de perda de liberdade que pode ser aceito no contrato da escravidão.
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22

González-Ayesta, Cruz. "Duns Scotus on the Natural Will." Vivarium 50, no. 1 (2012): 33–52. http://dx.doi.org/10.1163/156853412x629864.

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Abstract 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. The first is the real situation of the created will: the will is a free potency and possesses two affections. The second is a hypothetical case; Scotus suggests the fictive case of a will that only possesses the affectio commodi. Accordingly, it can be concluded that: (i) when considering the will in its real condition, both affections belong to the will’s free appetite; (ii) in the hypothetical case the natural will, the intellectual appetite and the affectio commodi are all identified; (iii) in the real condition of the will, the natural will is a passive inclination to receive perfection.
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23

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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24

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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25

Cross, Richard. "Duns Scotus on Eternity and Timelessness." Faith and Philosophy 14, no. 1 (1997): 3–25. http://dx.doi.org/10.5840/faithphil19971414.

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26

Kronen, John. "Richard Cross: Duns Scotus on God." Faith and Philosophy 24, no. 4 (2007): 481–86. http://dx.doi.org/10.5840/faithphil20072448.

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27

Evandro Hinrichsen, Luis, and Uellinton Valentim Corsi. "SCIENTIA TRANSCENDENS DE JOÃO DUNS SCOTUS." Basilíade - Revista de Filosofia 4, no. 7 (January 31, 2022): 53–81. http://dx.doi.org/10.35357/2596-092x.v4n7p53-81/2022.

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O presente estudo intenciona investigar a definição dos conceitos de analogia e univocidade, para se ter adequada compreensão do instrumental teórico que Alexandre de Hales, São Boaventura e Duns Scotus utilizam em suas respectivas teorias metafísicas, a saber, o uso de conceitos análogos e unívocos do ente. Com a análise das determinações transcendentes, nesses autores, procuraremos evidenciar aspectos unitivos entre Hales e Boaventura e aspectos singulares destes com a metafísica escotista. Com isso, é possível alcançar conclusões parciais introdutórias ao pensamento dos autores sobre a metafísica entendida como scientia transcendens.
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28

Dias, Cléber Eduardo Dos Santos. "Prólogo da Ordinatio (João Duns Scotus)." Veritas (Porto Alegre) 49, no. 3 (July 1, 2004): 615. http://dx.doi.org/10.15448/1984-6746.2004.3.34679.

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29

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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30

Newton, Lloyd A. "Categories and Logic in Duns Scotus." American Catholic Philosophical Quarterly 76, no. 2 (2002): 351–54. http://dx.doi.org/10.5840/acpq200276241.

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31

Frank, William A. "The Cambridge Companion to Duns Scotus." American Catholic Philosophical Quarterly 80, no. 1 (2006): 146–50. http://dx.doi.org/10.5840/acpq200680140.

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32

Labooy, Guus. "The Cambridge Companion to Duns Scotus." Ars Disputandi 4, no. 1 (January 2004): 210–11. http://dx.doi.org/10.1080/15665399.2004.10819847.

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33

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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34

Henninger, Mark G. "Henry of Harclay and Duns Scotus." Quaestio 8 (January 2008): 27–56. http://dx.doi.org/10.1484/j.quaestio.1.100378.

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35

Brower, J. E. "The Cambridge Companion to Duns Scotus." Philosophical Review 115, no. 2 (April 1, 2006): 259–62. http://dx.doi.org/10.1215/00318108-115-2-259.

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36

Brower, Jeffrey E. "The Cambridge Companion to Duns Scotus." Philosophical Review 115, no. 2 (April 1, 2006): 259–62. http://dx.doi.org/10.1215/00318108-2005-020.

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37

Kim, Yul. "John Duns Scotus on Intuitive Cognition." CHUL HAK SA SANG : Journal of Philosophical Ideas 87 (February 28, 2023): 3–27. http://dx.doi.org/10.15750/chss.87.202302.001.

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38

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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39

Grabst, Hartmut. "Johannes Duns Scotus' Rezeption des Anselmianischen Arguments." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 2 (December 31, 1997): 105–25. http://dx.doi.org/10.1075/bpjam.2.07gra.

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Abstract In his Ordinatio, Scotus disregards the constitutive function of thinking inherent to Anselm's ratio. Scotus' representation of the argument in Ordinatio I d. 2 p. 1 q. 2, which lays no claim to coloratio, eliminates this constitutive function, proving instead by means of a syllogism containing the terms «being», «non-being» and «the highest» the existence of the highest. In the coloratio {Ord. I d. 2 p. 1 q. 1), then, Scotus replaces Anselm's expression «that than which nothing greater can be thought» with the concept «the highest thinkable», by which he means an infinite being. The introduction of an infinite being taken as the highest thinkable, however, destroys the structure of Anselm's argument with its innate coherence. In fact, Scotus proves the existence of the highest thinkable not by means of this argumentative structure, but instead on the basis of his own analysis of certain ontological structures. This proof has no real connection in content to Anselm's argument and does not foster its comprehension; instead, Scotus merely couches his argument in Anselm's terms, so that it is more appropriate to talk about a coloratio rationum Scoti.
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40

FERNANDES, Marcos Aurélio. "A Simples Apreensão do Ser: Heidegger e Duns Scotus." PHENOMENOLOGICAL STUDIES-Revista da Abordagem Gestáltica 24, no. 3.e (2018): 487–97. http://dx.doi.org/10.18065/rag.2018v24ne.8.

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41

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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42

PÉREZ-ESTÉVEZ, Antonio. "De Duns Escoto a Martín Heidegger." Revista Española de Filosofía Medieval 13 (October 1, 2006): 129. http://dx.doi.org/10.21071/refime.v13i.6278.

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The purpose of this essay is to underline Heidegger’s intellectual interestand deep relation to Duns Scotus’ modern and close to life thought. At the same time, it is pointed out that Scotus’ fundamental ideas such as haecceity, the cognoscibility of the individual, possibility and contingency, impossibility of thinking without naming, will be retaken and transformed into Heidegger’s parental ideas such as Dasein, Dasein as possibility and project, being as something unveiled, identity of knowledge and language.
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43

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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44

Lee,, Richard A. "On Thinking the Real with Duns Scotus." Graduate Faculty Philosophy Journal 36, no. 1 (2015): 75–89. http://dx.doi.org/10.5840/gfpj20153614.

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45

McDermott, John M. "Duns Scotus on the Will and Morality." International Philosophical Quarterly 27, no. 4 (1987): 452–54. http://dx.doi.org/10.5840/ipq198727430.

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46

Adams, Marilyn McCord. "Duns Scotus on the Goodness of God." Faith and Philosophy 4, no. 4 (1987): 486–505. http://dx.doi.org/10.5840/faithphil19874445.

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47

Dezza, Ernesto. "Original Sin according to John Duns Scotus." Franciscan Studies 79, no. 1 (2021): 111–32. http://dx.doi.org/10.1353/frc.2021.0005.

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48

Williams, Thomas. "Reason, Morality, and Voluntarism in Duns Scotus." Modern Schoolman 74, no. 2 (1997): 73–94. http://dx.doi.org/10.5840/schoolman19977429.

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49

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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50

Noone, Timothy. "Duns Scotus’ Early Oxford Lecture on Individuation." American Catholic Philosophical Quarterly 70, no. 3 (1996): 448–50. http://dx.doi.org/10.5840/acpq199670344.

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