Relevant bibliographies by topics / John Duns Scotus

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'John Duns Scotus'

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Published: 4 June 2021
Last updated: 25 January 2023

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Journal articles on the topic "John Duns Scotus"

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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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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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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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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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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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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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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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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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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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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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Dissertations / Theses on the topic "John Duns Scotus"

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Delahoossaye, Gerard. "The moderating will in John Duns Scotus." Thesis, University of Ottawa (Canada), 2004. http://hdl.handle.net/10393/29094.

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The thesis examines what counts as a moral act for John Duns Scotus when he considers the two innate affections (or propensities) of the will, the affection for the advantageous (affectio commode) and the affection for justice (affectio iustitiae). The affection for the advantageous inclines us to love an object as suitable to us. This affection tends naturally to produce excessive desires. The affection for justice inclines us to love its object for its own sake. In Scotus' various treatments of natural law, he does not indicate that the only moral motives are selfless motives. Selfless motives seem necessary only in certain circumstances. Friendship is one such circumstance. Scotus claims otherwise, however, in his various treatments of the will's two affections. We never act morally from self-interest alone---that is, on motives provided by the affection for the advantageous alone. But since we cannot long choose apart from the affection for the advantageous, living a moral life depends upon using the affection for justice to moderate (or order) the excesses of the propensity for the advantageous. The most sustained application of the will's two affections is found in Ordinatio II, distinction 6, question 2. The first half of the thesis provides a commentary on this crucial text. We discover that moral disorder has three basic moments. The first moment is the decision to love ourselves inordinately; the second, the decision to love a particular good inordinately; the third, the decision to hate God or neighbor as threats to our unjust desires. We also discover that Scotus has two ways of explaining each of the three moments of moral disorder. He can explain them in terms of the will's two affections, but he can also explain them in terms of the will's two positive acts, the love of desire (velle-concupiscentiae ) and the love of friendship (velle-amicitiae). By an act of the love of desire, we want or wish or choose an object for the sake of something else. By an act of the love of friendship, we want or wish or choose the good of an object for its own sake. This explanation better accounts for the first moment of moral disorder, in fact, than does the former. In Chapter Three, we examine the alterations that Scotus would need to make to his conception of natural law morality in order to accommodate it to the two affections. In Chapter Four, we flesh out Scotus' stipulation in Ordinatio II, distinction 6, question 2, that no sin proceeds from the affection for justice. The work done in this thesis is a necessary first step to further critical analysis of Scotus' treatment of the will's two affections.
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Davison, Andrew Paul. "The conceptualisation of finitude in Thomas Aquinas and John Duns Scotus." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.607873.

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Hall, Alexander W. "Thomas Aquinas and John Duns Scotus : natural theology in the high middle ages /." London : Continuum, 2007. http://catalogue.bnf.fr/ark:/12148/cb410165448.

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Massobrio, Simona Emilia. "Aristotelian matter as understood by St. Thomas Aquinas and John Duns Scotus." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39263.

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The concept of matter as it is treated in the philosophical systems of Aristotle, Thomas Aquinas, and John Duns Scotus is examined, partly to ascertain the influence which the original Aristotelian concept of matter had on the two medieval thinkers, and partly to determine which of these two thinkers remained more faithful to the original Aristotelian concept. An analysis is carried out of the views of the three philosophers regarding the ontological status of matter; the intelligibility of matter; the issue of the real distinction between matter and form; the role played by matter in individuating composite substances; and its role in defining composite substances and determining their essences. Finally, the views of Aquinas and Scotus regarding the theory of universal hylomorphism and the theory of the plurality of forms are discussed and compared. It is shown that, while most of the Franciscan philosophical tradition up to Scotus's time was far more influenced by Platonist than by Aristotelian principles, Scotus, though a Franciscan, was much closer to Aristotle than to Plato in his views regarding matter. In fact, the few deviations from the original Aristotelian concept found in Scotus's theory can be ascribed to theological concerns. It is argued, furthermore, that Scotus's views on the concept of matter are far closer to the original Aristotelian theory than our analysis shows Aquinas himself to be.
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Burke, Catherine Margaret. "The possibility of free will: John Duns Scotus and William James on the will." Texas A&M University, 2003. http://hdl.handle.net/1969.1/3895.

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The two questions that motivate the present inquiry are: is it possible that human beings will freely, and what does free will make possible? John Duns Scotus and William James are two defenders of the possibility of free will, although each has a very different notion of the will. First, I present the accounts of the will articulated by Duns Scotus and James, with attention to the context in which the accounts were developed and the reasons each philosopher gives for the possibility of free will. Next, I briefly consider the picture of human action each account of the will makes possible. Then, I discuss the strengths and weaknesses of each account. Finally, in response to a weakness of both accounts, I argue that in order to widen the possibilities of human moral agency, it is necessary to reflect not only on our strengths but also on our physical and moral frailty.
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Leite, Thiago Soares. "O estatuto transcendente das perfectiones simpliciter na metafísica de João Duns Scotus." Pontifícia Universidade Católica do Rio Grande do Sul, 2013. http://hdl.handle.net/10923/3424.

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This PhD thesis aims to defend the transcendent status of pure perfections. In order to confirm our hypothesis, this study adopts the following route: in the introduction, we present the main elements of metaphysics before Duns Scotus that most influenced the Doctor Subtilis’s system. There are three steps: the conception of science and metaphysics of substance put forward by Aristotle; the discussion about the object of study of first philosophy between the medieval Arabs, in particular, in the philosophies of Avicenna and Averroes; the concepts of being and essential order on Henry of Ghent. Holding these elements in mind, the first chapter contextualizes the scotistic conception of metaphysics. It deals with the following themes: the concept and the object of metaphysics according to Duns Scotus; the concept of being as the first object of human intellect; the univocity of being; the so called "second beginning of metaphysics". Since being is the first class of transcendent notions, scotistic metaphysics is configured not only as ontology, but also as a transcendent science. In this sense, it is necessary to clarify the concept of transcendent proposed by Duns Scotus, as well as dealing with transcendent classes too, namely: the coextensive attributes, the disjunctive attributes and the pure perfections. To carry out this task is the goal of our second chapter. As far as is known, the De primo principio is the first philosophical treatise entirely dedicated to prove the existence of God written by a Medieval Latin philosopher. Therefore, we center our discussion in this work which is the aim of the third chapter of the present study. Finally, our fourth and last chapter presents two ways in favor of the transcendent status of pure perfections.
A presente tese de doutoramento tem por finalidade defender o estatuto transcendente das perfeições puras. A fim de confirmarmos nossa hipótese, o presente trabalho adota o seguinte percurso: na Introdução, apresentamos os principais elementos da metafísica pré-scotista que mais influenciaram o sistema do Doctor Subtilis. Três são os passos dados: a concepção de ciência e a de metafísica da substância apresentadas por Aristóteles; a discussão acerca do objeto de estudo da filosofia primeira ocorrida entre os árabes medievais, em especial, nas filosofias de Avicena e Averróis; os conceitos de ente e de ordem essencial em Henrique de Gand. De posse desses elementos, o capítulo primeiro contextualiza a concepção scotista de metafísica. Aborda-se os seguintes temas: o conceito e o objeto da metafísica de acordo com Duns Scotus; o conceito “ente” como primeiro objeto do intelecto humano; a univocidade do termo “ente”; o assim denominado “segundo começo da metafísica”. Visto ser o ente a primeira classe das noções transcendentes, a metafísica scotista se configura não apenas como ontologia, mas também como ciência dos transcendentes. Nesse sentido, torna-se necessário explicitar a noção de transcendente proposta por Duns Scotus, bem como abordar as demais classes de transcendentes, a saber: os atributos coextensíveis com o ente, os atributos disjuntivos e as perfeições puras. Levar a cabo essa tarefa constitui-se no objetivo de nosso segundo capítulo. Até onde se conhece, o De primo principio é o primeiro tratado absolutamente filosófico dedicado a provar a existência de Deus escrito por um filósofo latino medieval. Por conseguinte, essa é a obra de análise mais detida no cerne de nossa tese e que se constitui no terceiro capítulo do presente trabalho. Por fim, nosso quarto e último capítulo apresenta duas vias a favor do estatuto transcendente das perfeições puras.
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Watts, Jordan D. "Duns Scotus' doctrine of individuation in Quaestiones super libros metaphysicorum Aristotelis book VII, q. 13 and Ordinatio II, d. 3 a comparison /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p029-0660.

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Sheppard, James A. "The theory of names according to John Duns Scotus : a study in late thirteenth century semantics." Thesis, University of Sheffield, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.301262.

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Leite, Thiago Soares. "O estatuto transcendente das perfectiones simpliciter na metaf?sica de Jo?o Duns Scotus." Pontif?cia Universidade Cat?lica do Rio Grande do Sul, 2013. http://tede2.pucrs.br/tede2/handle/tede/2921.

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This PhD thesis aims to defend the transcendent status of pure perfections. In order to confirm our hypothesis, this study adopts the following route: in the introduction, we present the main elements of metaphysics before Duns Scotus that most influenced the Doctor Subtilis s system. There are three steps: the conception of science and metaphysics of substance put forward by Aristotle; the discussion about the object of study of first philosophy between the medieval Arabs, in particular, in the philosophies of Avicenna and Averroes; the concepts of being and essential order on Henry of Ghent. Holding these elements in mind, the first chapter contextualizes the scotistic conception of metaphysics. It deals with the following themes: the concept and the object of metaphysics according to Duns Scotus; the concept of being as the first object of human intellect; the univocity of being; the so called "second beginning of metaphysics". Since being is the first class of transcendent notions, scotistic metaphysics is configured not only as ontology, but also as a transcendent science. In this sense, it is necessary to clarify the concept of transcendent proposed by Duns Scotus, as well as dealing with transcendent classes too, namely: the coextensive attributes, the disjunctive attributes and the pure perfections. To carry out this task is the goal of our second chapter. As far as is known, the De primo principio is the first philosophical treatise entirely dedicated to prove the existence of God written by a Medieval Latin philosopher. Therefore, we center our discussion in this work which is the aim of the third chapter of the present study. Finally, our fourth and last chapter presents two ways in favor of the transcendent status of pure perfections.
A presente tese de doutoramento tem por finalidade defender o estatuto transcendente das perfei??es puras. A fim de confirmarmos nossa hip?tese, o presente trabalho adota o seguinte percurso: na Introdu??o, apresentamos os principais elementos da metaf?sica pr?-scotista que mais influenciaram o sistema do Doctor Subtilis. Tr?s s?o os passos dados: a concep??o de ci?ncia e a de metaf?sica da subst?ncia apresentadas por Arist?teles; a discuss?o acerca do objeto de estudo da filosofia primeira ocorrida entre os ?rabes medievais, em especial, nas filosofias de Avicena e Averr?is; os conceitos de ente e de ordem essencial em Henrique de Gand. De posse desses elementos, o cap?tulo primeiro contextualiza a concep??o scotista de metaf?sica. Aborda-se os seguintes temas: o conceito e o objeto da metaf?sica de acordo com Duns Scotus; o conceito ente como primeiro objeto do intelecto humano; a univocidade do termo ente ; o assim denominado segundo come?o da metaf?sica. Visto ser o ente a primeira classe das no??es transcendentes, a metaf?sica scotista se configura n?o apenas como ontologia, mas tamb?m como ci?ncia dos transcendentes. Nesse sentido, torna-se necess?rio explicitar a no??o de transcendente proposta por Duns Scotus, bem como abordar as demais classes de transcendentes, a saber: os atributos coextens?veis com o ente, os atributos disjuntivos e as perfei??es puras. Levar a cabo essa tarefa constitui-se no objetivo de nosso segundo cap?tulo. At? onde se conhece, o De primo principio ? o primeiro tratado absolutamente filos?fico dedicado a provar a exist?ncia de Deus escrito por um fil?sofo latino medieval. Por conseguinte, essa ? a obra de an?lise mais detida no cerne de nossa tese e que se constitui no terceiro cap?tulo do presente trabalho. Por fim, nosso quarto e ?ltimo cap?tulo apresenta duas vias a favor do estatuto transcendente das perfei??es puras.
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Tonner, Philip. "The univocity of being, with special reference to the doctrines of John Duns Scotus and Martin Heidegger." Thesis, University of Glasgow, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.433232.

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Books on the topic "John Duns Scotus"

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Duns Scotus. New York: Oxford University Press, 1999.

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1924-, O'Neill Blane, ed. John Duns Scotus: Mary's architect. Quincy, Ill: Franciscan Press, 1993.

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Frank, William A. Duns Scotus, metaphysician. West Lafayette, Ind: Purdue University Press, 1995.

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Mariology of Blessed John Duns Scotus. New Bedford, MA: Academy of the Immaculate, 2008.

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Duns Scotus on God. Aldershot, Hants, England: Ashgate Pub., 2004.

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1967-, Williams Thomas, ed. The Cambridge companion to Duns Scotus. Cambridge: Cambridge University Press, 2003.

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Scotus, John Duns. John Duns Scotus: four questions on Mary. Santa Barbara, CA: Old Mission Santa Barbara, 1988.

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Scotus, John Duns. John Duns Scotus' political and economic philosophy. St. Bonaventure, N.Y: Franciscan Institute, St. Bonaventure University, 2001.

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Cross, Richard. The opera theologica of John Duns Scotus. Münster: Aschendorff, 2012.

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Wolter, Allan Bernard. The philosophical theology of John Duns Scotus. Edited by Adams Marilyn McCord editor. St. Bonaventure: Franciscan Institute Publications, 2014.

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Book chapters on the topic "John Duns Scotus"

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Williams, Thomas. "John Duns Scotus." In Encyclopedia of Medieval Philosophy, 1–11. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-1151-5_267-2.

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Dumont, Stephen D. "John Duns Scotus." In A Companion to Philosophy in the Middle Ages, 353–69. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996669.ch66.

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Rupp, Teresa, Edward Grant, Stefano Caroti, Ivan Christov, Alessandro Palazzo, Burkhard Mojsisch, Orrin Finn Summerell, et al. "Duns Scotus, John." In Encyclopedia of Medieval Philosophy, 279. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9729-4_150.

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Izbicki, Thomas M., Russell L. Friedman, R. W. Dyson, Vilém Herold, Ota Pavlíček, Harro Höpfl, Pekka Kärkkäinen, et al. "John Duns Scotus." In Encyclopedia of Medieval Philosophy, 611–19. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9729-4_267.

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Williams, Thomas. "John Duns Scotus." In Encyclopedia of Medieval Philosophy, 944–54. Dordrecht: Springer Netherlands, 2020. http://dx.doi.org/10.1007/978-94-024-1665-7_267.

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Scotus, John Duns. "John Duns Scotus’ Development." In Contingency and Freedom, 3–9. Dordrecht: Springer Netherlands, 1994. http://dx.doi.org/10.1007/978-94-015-8275-9_2.

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Knuuttila, Simo. "Modality as Alternativeness in John Duns Scotus." In Textes et Etudes du Moyen Âge, 145–57. Turnhout: Brepols Publishers, 2008. http://dx.doi.org/10.1484/m.tema-eb.4.00698.

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"John Duns Scotus." In Introduction to Medieval Theology, 310–28. 2nd ed. Cambridge University Press, 2022. http://dx.doi.org/10.1017/9781108884426.021.

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"JOHN DUNS SCOTUS." In Early British Economics from the XIIIth to the middle of the XVIIIth century, 47–53. Routledge, 2013. http://dx.doi.org/10.4324/9781315016467-8.

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Cross, Richard. "John Duns Scotus." In Christian Theologies of the Sacraments. NYU Press, 2017. http://dx.doi.org/10.18574/nyu/9780814724323.003.0007.

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This chapter examines the theologies of the sacraments of John Duns Scotus, one of the most important theologians and philosophers of the High Middle Ages. Scotus viewed sacraments as “signs of God’s salvific activity” in the lives of believers and fascinatingly asserted that “the seven sacraments—baptism, Eucharist, confirmation, confession, unction, marriage, and ordination—correspond supernaturally to the seven requirements of natural life, individual and social: birth, nutrition, physical exercise, healing after illness, preparation for death, procreation, and the creation of spiritual leaders.” Scotus asserted that the grace communicated to believers through the seven sacraments fosters the growth of Christian character in believers, evident in their growth in grace. Regarding the Eucharist, like his contemporary Aquinas, Scotus believed in transubstantiation, although there are complicated nuances with the concept of “real presence.” He also asserted “that Christ somehow offers himself in the Eucharist.”
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Conference papers on the topic "John Duns Scotus"

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Fiorentino, Francesco. "The idea in John Duns Scotus’ turn-about." In DIALOGO-CONF 2017. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2017. http://dx.doi.org/10.18638/dialogo.2017.4.1.18.

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Carrara, Maurício Alves. "“Omenes homines naturaliter scire desiderant”: A Natureza do Conhecimento no Beatus John Duns Scot." In V Congresso Internacional de História. Programa de Pós-Graduação em História e Departamento de História - Universidade Estadual de Maringá - UEM, 2011. http://dx.doi.org/10.4025/5cih.pphuem.2220.

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