Scoto e Ockham (Portuguese Edition)
Contents:
He does not affirm or reject the ideas of Aristotle. The only issue he argues against is the proposition that God cannot have determinate knowledge of the future. Scotus appears to try to fully demonstrate that Aristotle's text is not contradictory to the Christian doctrine of God. Scotus argues that God wills with one single volition unica volitione whatever he wills. God has one volition ad intra , but this one volition can be related to many opposite things ad extra. God can simultaneously will one thing at time 1 and the opposite thing at time 2.
For example, John Buridan ca.
Even Aquinas at first found a few opponents in his order — not all his fellow-Dominicans followed him in every particular e. Therefore, the universal concept has for its object, not a reality existing in the world outside us, but an internal representation which is a product of the understanding itself and which "supposes" in the mind the things to which the mind attributes it; that is, it holds, for the time being, the place of the things which it represents. The Franciscans believed that Jesus and his apostles owned no property either individually or in common, and the Rule of Saint Francis commanded members of the order to follow this practice. He does not affirm or reject the ideas of Aristotle. The general opinion was that it was appropriately deferential to the Mother of God , but it could not be seen how to resolve the problem that only with Christ 's death would the stain of original sin be removed. Scotus gave the lecture, Lectura I 39, during — to refute the view that everything is necessary and immutable.
Buridan's judgment is all the more possible because of at least four reasons: 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. However, the De Primo version is fascinating and worth looking into for a wider understanding of the argument as well as Scotus's metaphysical underpinnings for his argument for God's existence, but we shall base this section of the article on the Ordinatio version.
Let us briefly outline Scotus's argument. He begins his proof by explaining that there are two angles we must take in arguing for the existence of an actually infinite being.
Relative properties are those which are predicable of God in relation to creation; absolute properties are those which belong to God whether or not He chose to create. Under the first heading of Relative Properties, Scotus argues for a triple primacy of efficiency, finality and pre-eminence. From there he shows that one primacy implies the others, and finally there can only be one nature that is the First Efficient Cause, Ultimate End, and the Most Perfect Nature. The First Being is intellectual and volitional, and the intellect and will are identical with the essence of this supreme nature.
The First Being is also infinite being. While discussing the infinity of God, Scotus resurrects Anselm's argument and responds to the criticism that Anselm makes an illicit leap from concept to reality. Finally, he gives a definite answer of "yes" to the question of whether there exists an actually infinite being. The very next question of the Ordinatio deals with the unicity of the nature thus proved to exist.
However, the De Primo Principio version concludes with this argument. Since the argument is very long and has many parts, we shall content ourselves in this article with stating the premises for the existence of the first efficient cause, assuming that the reader will follow the citations to read the rest of the argument. The proof for the conclusion that "some efficient cause is simply first such that neither can it be an effect nor can it, by virtue of something other than itself, cause an effect" Ordinatio I.
A is produced either by itself, nothing, or another. The ascending series will either continue infinitely or we finally reach something which has nothing prior to it.
William of Ockham
Scotus acknowledges two objections and deals with them accordingly. First is that he begs the question in assuming a first in the series. Here he argues that while many admit an infinite regress in an accidentally ordered series of causes, no philosopher admits infinite regress in an essentially ordered series.
John Duns, commonly called Duns Scotus is generally considered to be one of the three most important philosopher-theologians of Western Europe in the High Middle Ages, together with Thomas Aquinas and William of Ockham. . The two other versions of the work are Scotus's notes for the Oxford lectures, recently. William of Ockham was an English Franciscan friar and scholastic philosopher and theologian, . From Duns Scotus, William of Ockham derived his view of divine omnipotence . The standard edition of the philosophical and theological works is: William of Ockham: Opera philosophica et theologica, Gedeon Gál, et al ., eds.
Scotus explains the differences between the two and offers proofs for the conclusion that an infinity of essentially ordered causes in a series is impossible. That something is produced is contingent and not necessary. Therefore, the proof proceeds from a contingent and not a necessary premise.
Scotus says that while that is true, it is utterly manifest that things are produced or effected. But in order to respond, Scotus makes a modal move and reworks the argument. Now he argues from the possibility of production. From there he is able to conclude that it is possible that the first efficient cause exists, and if it is possible that it exists, then it does exist.
He assures us that the last claim will be proved later in the argument. Although beings different from God are actually contingent with respect to their factual existence, nevertheless, they are not with respect to their possible existence. Hence, those entities which are called contingent with respect to their factual existence are necessary with respect to their possible existence — for instance, although "There exists a man" is contingent, nevertheless "It is possible that he exists" is necessary, because his existence does not include any contradiction.
Therefore, "Something — different from God — is possible" is necessary, because being is divided into the contingent and the necessary. Just as necessity belongs to a necessary being in virtue of its condition or its quiddity, so possibility belongs to a possible being in virtue of its quiddity. If the first argument is alternatively qualified with the notion of ontological possibility, then we have necessary propositions as follows: It is possible that there is something different from God — it is not of itself because then it would not be the case that it were possible , nor from nothing.
Therefore, it is possible that it is from something else. Either it is possible that the other agent acts by virtue of itself — and not by virtue of something else, not being from something else — or it is not possible. If so, then it is possible that there is a first agent, and if it [is] possible that it exists, then it exists, just as we have proved before. If not and if there is no infinite regress, then the argument at once comes to a standstill. More can and should be said about this fascinating argument, but we leave it to the reader to search out more of the argument.
Scotus argued against the version of illuminationism that had been defended earlier in the century by Henry of Ghent. In his Ordinatio I. Scotus argued that if our thinking were fallible in the way Henry had believed, such illumination could not, even in principle, ensure "certain and pure knowledge. Perhaps the most influential point of Duns Scotus's theology was his defense of the Immaculate Conception of Mary i. At the time, there was a great deal of argument about the subject. The general opinion was that it was appropriately deferential to the Mother of God , but it could not be seen how to resolve the problem that only with Christ 's death would the stain of original sin be removed.
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 feast day had existed in the East though in the East, the feast is just of the Conception of Mary since the seventh century and had been introduced in several dioceses in the West as well, even though the philosophical basis was lacking. Citing Anselm of Canterbury 's principle, " potuit, decuit, ergo fecit " He [i.
Mary was in need of redemption like all other human beings, but through the merits of Jesus' crucifixion , given in advance, she was conceived without the stain of original sin. God could have brought it about 1 that she was never in original sin, 2 she was in sin only for an instant, 3 she was in sin for a period of time, being purged at the last instant. Whichever of these options was most excellent should probably be attributed to Mary. Scotus's argument appears in Pope Pius IX 's declaration of the dogma of the Immaculate Conception, "at the first moment of Her conception, Mary was preserved free from the stain of original sin, in view of the merits of Jesus Christ.
Another of Scotus's positions also gained official approval of the Roman Catholic Church: Long honored as a Blessed by the Order of Friars Minor, as well as in the Archdioceses of Edinburgh and Cologne , in the 19th-century the process was started seeking his recognition as such by the Holy See , on the basis of a cultus immemorabilis , i. Owing to Scotus's early and unexpected death, he left behind a large body of work in an unfinished or unedited condition. His students and disciples extensively edited his papers, often confusing them with works by other writers, in many cases leading to misattribution and confused transmission.
Most 13th-century Franciscans followed Bonaventura , but the influence of Scotus as well as that of his arch-rival William of Ockham spread in the fourteenth century.
Duns Scotus
Franciscan theologians in the late Middle Ages were thus divided between so-called Scotists and Ockhamists. Fourteenth century followers included Francis of Mayrone died , Antonius Andreas died , William of Alnwick died , and John of Bassolis died , supposedly Scotus's favourite student.
The Revolt Against The Church: Aquinas To Luther , Sheed and Ward, , p. Remarks on Ecclesiastical History, Volume 3. Lexicon universale, historiam sacram et profanam omnis aevi omniumque See Wood, Rega Ockham on the Virtues. Retrieved May 12, Stanford Encyclopedia of Philosophy. The history of medieval canon law in the classical period.
The Story of Christian Theology , p. Great Thinkers of the Western World. The Political Thought of William of Ockham: Personal and Institutional Principles. Irvin and Scott W. Earliest Christianity to , p. From Plato to Derrida. Upper Saddle River, New Jersey: The Named God and the Question of Being: History of Western Philosophy. Pages , —, , , — Translated on page 80 of Philosophical Writings , tr. Watts and Richard J. Utz, "Nominalist Influence on Chaucer's Poetry: Links to related articles.
Index Outline Lists of Catholics. Science Evolution Separation of church and state Relations Politics. Latin Church Eastern Catholic Churches: Criticism of the Catholic Church Anti-Catholicism. Health care Schools Universities. Catholicism portal Book Category. History of the Catholic Church.
Baroque Period to the French Revolution. Pope portal Vatican City portal Catholicism portal. History of Catholic theology. Constantine to Pope Gregory I. Baroque period to French Revolution. Catholicism portal Pope portal. See also Renaissance philosophy. Alchemy Criticism of science Epistemology Faith and rationality History and philosophy of science History of science History of evolutionary thought Logic Metaphysics Pseudoscience Relationship between religion and science Rhetoric of science Sociology of scientific knowledge Sociology of scientific ignorance.
Philosophers of science by era.
EBSCOhost | | FIDES ET RATIO, DO MEDIEVO À REFORMA: UM ROTEIRO DIFERENTE.
Plato Aristotle Stoicism Epicureans. In the eighteenth century it had still an important following, but in the 19th it suffered a great decline. One of the reasons for this was the repeated suppressions of the order in almost every country, while the recommendation of the teaching of St. Thomas by several popes could not be favourable to Scotism. It has even been asserted that it was merely tolerated by the Catholic Church; but this statement is a priori improbable in regard to a school of which not a single proposition has been censured, and to which so many highly venerated men bishops, cardinals, popes, and saints have belonged; and it is still less probable in view of the approval of the various general statutes repeated so often down to the present day , in which Scotism is at least recommended.
Thomas, but also Scholasticism in general, and this includes also the Scotist School. Most Scotists are both philosophers and theologians. Francis Mayron , who introduced the actus sorbonicus into the University of Paris. The latter's work on Scotist theology was so notorious that it was publicly burned by Martin Luther.
In the nineteenth century, although Scotism was retained in the schools of the Franciscan Order in accordance with the statutes, there were few works in the Scotist tradition, in any case no celebrated ones. From Wikipedia, the free encyclopedia. Aristotle "The Philosopher" St. Augustine "The Theologian" St. Thomas Aquinas "The Angelic Doctor".
In this Issue
Franciscan Studies, 47 1 , Retrieved from " https: Scotism Christian theological movements History of Christianity in Scotland Philosophical schools and traditions Scholasticism. Articles incorporating text from the Catholic Encyclopedia with Wikisource reference.
Views Read Edit View history. In other projects Wikimedia Commons. This page was last edited on 13 September , at By using this site, you agree to the Terms of Use and Privacy Policy.