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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God’s will with respect to contingent propositions is unqualifiedly dnus. Scotus argues that God wills with one single volition unica volitione whatever he wills.

Authors/Duns Scotus/Ordinatio

Why does Scotus djns this crucial change? This doctrine of the plurality of substantial forms was commonly held among the Franciscans but vigorously disputed by others. The study of the Aristotelian categories also belongs to metaphysics insofar as the categories, or the things falling under them, are studied as beings. In laying out Scotus’s proof of the existence of God, I passed rather quickly over the claim that God is infinite.

John Duns Scotus

In the second way it is necessarily composite, because the reality from which the specific difference is taken is potential with respect to the reality from which the individual difference is taken, as if it were thing and thing; for the specific reality does not from itself have that by which it includes through identity the individual reality, but only some third [thing] includes those both through identity. For truly substance, according to some position [of Thomas Aquinas, Godfrey of Fontaines], does not of itself have parts of the same ratioand yet it is not of itself non-having parts of the same ratio so that it is repugnant with it to have parts, because then it could not receive such parts formally through something advening to it.

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.


But even apart from the fallacy, simplicity is not going to get us infinity. Now God gets to assign the truth values to those propositions. With that distinction in mind, we can examine Scotus’s argument for the existence of a first efficient cause: Because then that determinant would be related to the nature as act to potency; therefore of the specific nature and that determinant there would be truly and properly a composite, which is unsuitable: Duns Scotus on the Will and Morality. In addition to these works, we have 46 short disputations called Collationes dating from —, a late work in natural theology called De primo principioand Quaestiones Quodlibetales from Scotus’s days as regent master either Advent or Lent If not and if there is no infinite regress, then the argument at once comes to a standstill.

The basic difference comes down to this. Indeed, in the latter sorts of passages it becomes clear that intuitive cognition is quite pervasive in human thought. Aquinas had said that all our concepts come from creatures. Henry therefore concludes that if we are to have certainty, we must look to the uncreated exemplar. Duns Scotus was back in Paris before the end ofprobably returning in May.

This, as Scotus points out, is a fallacious argument. Scotus appears to try to fully demonstrate that Aristotle’s text is not contradictory to the Christian doctrine of God. In the same book, Distinction 3, he uses the question of how angels can be different from one another, given that they have no material bodies, to investigate the difficult question of individuation in general. In the second way universally it is impossible, because the distinct [things] include not only the distinguishing [entities] but something scotue that is quasi-potential with respect to the distinguishing entities, and yet the distinguishing entities do not agree in it.


Note that many Protestants divide them up differently. But whatever has another matter, since the matter is an essential part of the thing, is itself other than it.


Ordinatio | work by Duns Scotus |

But Scotus thinks of freedom as involving scofus options at the very moment of choice. Infinite being is just like that. 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’.

Scotus then argues that a being enjoying the triple primacy is endowed with intellect and will, and that any such being is infinite. Now take the predicates that are left. Duns Scotus was given the scholastic accolade Doctor Subtilis Subtle Doctor for his penetrating and subtle manner of thought.

Now he argues from the possibility of production. But as Scotus elaborates his views on form and matter, he espouses three important theses that mark him off from some other philosophers of his day: Though doubts have been raised about its authenticity, the recent critical edition accepts it as a genuine work of Scotus. But the whole way in which we came up with the idea of the pure perfection in the first place was by considering perfections in creatures—in other words, by considering what features made creatures better in every respect.

Scotus also identifies an indefinite number of disjunctions that are coextensive with being and therefore count as transcendentals, such as infinite-or-finite and necessary-or-contingent. For any Feither a It is in every respect better to be F than not to be F. Political and Economic PhilosophySt. Scotus tries to defend the validity of Christian theology against the attack of ancient philosophers. Little is known of Duns Scotus apart from his work.