Journal articles: 'Scotismo'

1

Maddalena, Giovanni. "Un estremista dello scotismo: Charles S. Peirce." Quaestio 8 (January 2008): 569–83. http://dx.doi.org/10.1484/j.quaestio.1.100395.

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Zonta, Mauro. "Elementi per la storia di uno «scotismo ebraico»." Quaestio 8 (January 2008): 201–18. http://dx.doi.org/10.1484/j.quaestio.1.100384.

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Pich, Roberto Hofmeister. "Alfonso Briceño O.F.M. (1587–1668) sobre a distinção de razão." Veritas (Porto Alegre) 62, no. 3 (December 28, 2017): 949. http://dx.doi.org/10.15448/1984-6746.2017.3.29449.

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Neste estudo, dá-se continuidade à exposição do scotismo do mestre franciscano chileno Alfonso Briceño (1587–1668), pondo a ênfase em um de seus cinco Apêndices Metafísicos, que constam em suas Controversiae (Madri, 1639–1642). No terceiro Apêndice, após expor a relação entre “ente” e “unidade”, Briceño explicita o conceito metafísico de “distinção”, em si e nas suas diferenciações. Uma das mais importantes tipologias da “distinção” é a “distinção de razão”. Acima de tudo, Briceño esforça-se em esclarecer certos tipos de distinção de razão e distanciá-los da distinção formal, que deve ser entendida como um tipo de distinção real.

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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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MUÑIZ RODRÍGUEZ, Vicente. "Pensamiento escotista en la España medieval (Siglos XIV-XV)." Revista Española de Filosofía Medieval 3 (October 1, 1996): 77. http://dx.doi.org/10.21071/refime.v3i.9718.

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Scot's thought in he Spanish Medieval Philosophy. Duns Scot's philosophical doctrine got a great development in the Iberian Peninsula, especially in the Kingdom og Aragon, during 14th-16th centuries. But not all the Spanish Scotists were faithfull interpreters of Scot's thought, as it happened to Antonio Andres, the most representative philosopher of the Spanish Scotism.

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Andersen, Claus A. "Scotist Metaphysics in Mid-Sixteenth Century Padua Giacomino Malafossa from Barge’s A Question on the Subject of Metaphysics." Studia Neoaristotelica 17, no. 1 (2020): 69–107. http://dx.doi.org/10.5840/studneoar20201713.

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For more than four decades around the middle of the sixteenth century, Giacomino Malafossa from Barge († 1563) held the Scotist chair of metaphysics at the University of Padua. In his A Question on the Subject of Metaphysics, in Which Is Included the Question, Whether Metaphysics Is a Science, he developed a remarkable stance on the subject matter of metaphysics. Metaphysics has two objects: being qua being and God. However, only when it deals with the latter object can it be said to be a science in a strict sense. The reason is that the strict Aristotelian notion of science presupposes that the object of any science has demonstrable properties, which is the case with God, but not with being as being. Although being qua being does have certain properties, namely the transcendentals, these cannot be truly demonstrated. Malafossa’s Quaestio bears witness both to the clash between Averroism and Scotism at the Italian Renaissance universities and to the complexity of the Scotist tradition itself. This introductory article highlights Malafossa’s sources and traces the critical reception of his views among later Scotist authors.

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D’Ettore, Domenic. "Does Analogy Work in Demonstration?" International Philosophical Quarterly 61, no. 1 (2021): 47–60. http://dx.doi.org/10.5840/ipq2021225164.

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Thomas de Vio Cajetan produced a highly influential Thomistic treatise on analogy entitled De nominum analogia. The merits of this work have been contested since the sixteenth century. Notable twentieth-century Thomists who adopted many of the teachings of De nominum analogia include Jacques Maritain and Yves Simon. Joshua Hochschild’s The Semantics of Analogy highlighted the significance of chapter ten, where Cajetan applies his theory to resolve the problem of demonstrations that use analogous terms, with the explicit purpose of addressing a serious challenge from Scotists regarding the use of analogy in metaphysics. This paper examines the criticism of Cajetan’s way of using analogous terms in demonstrations by the seventeenth-century Franciscan Scotist Bartolomeo Mastri. It shows how the Thomist differs from the Scotist and analyzes these rival positions.

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SELLÉS, Juan F. "Dos versiones irreductibles del intelecto agente en el s. XVII: tomismo y escotismo / Two Opposite Versions of the Agent Intellect Defended in the 17th century: Thomism and Scotism." Revista Española de Filosofía Medieval 17 (October 1, 2010): 115. http://dx.doi.org/10.21071/refime.v17i.6150.

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In the XVIIth century the philosophers defend two opposite versions of the agent intellect that had its beginning in the XIIIth century: the Thomism and the Scotism. In this article we study one Spanish representative author of each one of them: Francisco Palanco (Thomist) and Francisco Alonso Malpartida (Scotist). The both of them defend the existence of the agent intellect in man, its abstractive function, and both deny that in this life we can not know naturally without abstraction. But the first one maintains the real distinction between the agent and the possible intellect, whereas the second one sustains that their distinction is only formal.

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9

FISCHER, JOHN MARTIN. "Scotism." Mind XCIV, no. 374 (1985): 231–43. http://dx.doi.org/10.1093/mind/xciv.374.231.

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10

Novák, Lukáš. "Být v či nebýt v?" Studia Neoaristotelica 19, no. 5 (2022): 61–85. http://dx.doi.org/10.5840/studneoar20221957.

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The purpose of this article is to compare the Thomist and the Scotist theory of relations. The main feature of the Thomist theory is an effort to minimize the ontological import of the specific essential ratio of relation as such, called esse ad, and to reduce the ontological import of its other aspect, the esse in or inherence understood as a common feature of all accidents, to the esse in of its foundation. The Scotists, on the other hand, have no tendency to deflate the esse ad of a relation. Moreover, according to Malafossa of Barge’s theory (adopted by B. Mastri and B. Belluto), a relation involves two different instances of esse in. The one, called esse in velut in subiecto, is that generic inherence common to all accidents (which, therefore, does not occur in the substantial relations of divine persons). The other, esse in velut in fundamento, belongs specifically to relation as such and reflects the fact that very relation, even a substantial one, is not only a relation towards something, but necessarily also a relation of something towards something else. In spite of the fact, therefore, that the Thomist and Scotist doctrines are usually grouped together as mere subvariants of anti-reductive realism, they must be regarded as substantially different.

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11

Ward, Thomas M. "Scotism About Possible Natures." Philosophical Quarterly 69, no. 275 (September 28, 2018): 393–408. http://dx.doi.org/10.1093/pq/pqy045.

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12

Raposa, Michael. "Further reflections on Peirce’s Scotism." Cognitio: Revista de Filosofia 23, no. 1 (June 30, 2022): e58358. http://dx.doi.org/10.23925/2316-5278.2022v23i1:e58358.

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This article explores the various ways in which Charles Peirce adapted some of John Duns Scotus’s ideas for his own philosophical purposes. Extending beyond the much-explored territory defined by Peirce’s and Scotus’s common embrace of scholastic realism, the purpose here is to identify and explore a variety of ways in which Peirce’s thought may have been shaped by Scotus’s conclusions. Peirce’s Scotism can be discerned in the careful examination of a diversity of topics: the pragmatic consequences of a commitment to realism, semiosis conceived as an essentially ordered process, abduction as form of abstraction, and the essentially practical nature of theological inquiry are the particular topics emphasized here. In each instance, there is clear evidence that Scotus’s original conceptions have been creatively transformed within the context of Peirce’s philosophy.

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13

Muller, Richard A. "Not Scotist." Reformation & Renaissance Review 14, no. 2 (August 2012): 127–50. http://dx.doi.org/10.1179/1462245913z.00000000011.

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14

Knebel, Sven K. "Scotists vs Thomists." Modern Schoolman 74, no. 3 (1997): 219–26. http://dx.doi.org/10.5840/schoolman199774319.

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15

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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16

Davenport, Anne A. "Probabilism and Scotism at the Stuart Court." Quaestio 8 (January 2008): 303–21. http://dx.doi.org/10.1484/j.quaestio.1.100387.

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17

Penner, Sydney. "Early Modern Scotists and Eudaimonism." American Catholic Philosophical Quarterly 93, no. 2 (2019): 227–50. http://dx.doi.org/10.5840/acpq2019222172.

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18

Dumont, Stephen D. "Transcendental being: Scotus and Scotists." Topoi 11, no. 2 (September 1992): 135–48. http://dx.doi.org/10.1007/bf00774419.

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19

Duba, William O. "Quasi-Aristotelians and Proto-Scotists." Vivarium 55, no. 1-3 (July 14, 2017): 60–84. http://dx.doi.org/10.1163/15685349-12341329.

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In a seminal article, Simo Knuuttila and Anja Inkeri Lehtinen drew attention to a “curious doctrine” holding that contradictories can be true at the same temporal instant, and identified the major defenders of the doctrine as John Baconthorpe, Landolfo Caracciolo, and Hugh of Novocastro. Normann Kretzmann later asserted as fact the suggestion by Knuuttila and Inkeri Lehtinen that the doctrine comes from a misreading of a passage from Aristotle’s Physics. In fact, a study of the relevant texts reveals that Hugh of Novocastro first elaborated the doctrine by building on the Scotist doctrines of synchronic contingency and simultaneous causation. As these doctrines require at the same instant of time an order of priority and posteriority between possibility and actuality, cause and effect, so, Hugh says, there must be prior and posterior different states of affairs. Landolfo Caracciolo made this doctrine notorious outside the Franciscan convent by using it in his principia debates, directly engaging the circle of Cardinal Iacopo Stefaneschi (Thomas Wylton, John of Jandun, and Annibaldo di Ceccano). John Baconthorpe, the first to (mis)cite the Physics passage, did not have any noticeable effect on the development of the doctrine.

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20

Broadie, Alexander. "The Scotist Thomas Reid." American Catholic Philosophical Quarterly 74, no. 3 (2000): 385–407. http://dx.doi.org/10.5840/acpq200074335.

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21

INGHAM, MARY BETH. "RE-SITUATING SCOTIST THOUGHT." Modern Theology 21, no. 4 (October 2005): 609–18. http://dx.doi.org/10.1111/j.1468-0025.2005.00301.x.

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22

Schmutz, Jacob. "L'héritage des subtils cartographie du scotisme de l'âge classique." Les Études philosophiques 60, no. 1 (2002): 51. http://dx.doi.org/10.3917/leph.021.0051.

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23

Coombs, Jeffrey. "The Possibility of Created Entities in Seventeenth-Century Scotism." Philosophical Quarterly 43, no. 173 (October 1993): 447. http://dx.doi.org/10.2307/2219985.

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24

Pomplun, Trent. "The Immaculate World: Predestination and Passibility in Contemporary Scotism." Modern Theology 30, no. 4 (June 12, 2014): 525–51. http://dx.doi.org/10.1111/moth.12115.

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25

Dumsday, Travis. "Thomist vs. Scotist Perspectives on Ontic Structural Realism." International Philosophical Quarterly 60, no. 3 (2020): 323–37. http://dx.doi.org/10.5840/ipq2020716154.

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Structural realism has re-emerged as part of the debate between scientific realism and antirealism. Since then it has branched into several different versions, notably epistemic structural realism and ontic structural realism. The latter theory (which itself has now divided into competing formulations) is still an important perspective in the realism/antirealism dialectic; however, its significance has expanded well beyond that debate. Today ontic structural realism is also an important player in the metaphysics of science literature, engaging with a variety of ontological questions. One of these pertains to the basic categories of ontology, with the proponents of ontic structural realism typically advocating a radical rethinking of how to view substance and relation while calling into question the (allegedly) traditional privileging of the former over and against the latter. In this paper I assess ontic structural realism from the perspective of two major systems: Thomism and Scotism. I argue that the basic commitments of Thomism allow for some surprising convergences with ontic structural realism, while Scotism does not.

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26

Courtenay, William. "Early Scotists at Paris: A Reconsideration." Franciscan Studies 69, no. 1 (2012): 175–229. http://dx.doi.org/10.1353/frc.2012.0009.

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27

Riches, Aaron. "Christology and the ‘Scotist Rupture’." Theological Research. The Journal of Systematic Theology 1 (November 1, 2013): 31. http://dx.doi.org/10.15633/thr.150.

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BAWCUTT, PRISCILLA. "A MINIATURE ANGLO-SCOTISH FLYTING." Notes and Queries 35, no. 4 (December 1, 1988): 441—b—444. http://dx.doi.org/10.1093/nq/35-4-441b.

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29

Novák, Lukáš. "The Scotist Theory of Univocity." Studia Neoaristotelica 3, no. 1 (2006): 17–27. http://dx.doi.org/10.5840/studneoar20063110.

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30

ZONTA, Mauro. "Elementi della terminologia aristotelico-scotistica in ebraico: le glosse filosofiche in ‘Eli Habillo." Mediterranea. International Journal on the Transfer of Knowledge, no. 2 (March 1, 2017): 187. http://dx.doi.org/10.21071/mijtk.v0i2.6720.

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This article analyses the use of Scotist terminology within the Jewish philosophical tradition, in particular by ‘Eli Habillo of Monzon (15th century). Translator from Latin into Hebrew of philosophical texts and original philosopher, Habillo displays a peculiar use of many technical terms of the Latin Scotist tradition translating them into Hebrew. The article examines some exemplar cases of Habillo’s approach and Hebrew rendering of the terms, pointing out the peculiarities of his attitude.

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31

Schwartz, Daniel. "Seventeenth-Century Scotism and the War Just on Both Sides." Journal of the History of Ideas 83, no. 4 (October 2022): 643–58. http://dx.doi.org/10.1353/jhi.2022.0030.

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Ivanov, Vitaly L. "Metaphysics of a forgotten Tradition II. Metaphysical explication of the transcendental concept of “intrinsic modus” by Peter Thomae: The problem of contraction of being and distinction of modus." Issues of Theology 3, no. 3 (2021): 351–83. http://dx.doi.org/10.21638/spbu28.2021.305.

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This article is the second part of author’s study of Early Scotist metaphysics and is devoted to a description and analysis of the doctrine of modus intrinsecus in the metaphysics of an early follower of Scotus, the Barcelona Minorite Peter Thomae (circa 1280–1340). The analysis is based on two texts: Question 14 of the recently critically published treatise Questions on Being (circa 1325), in which Peter Thomae discusses the problem of the contraction of the concept of being by intrinsic modes and mentions a number of new characteristics of this concept compared to the doctrine of Scotus, and also — mainly — on the 11th question of the treatise On the Types of Distinctions (circa 1325), translated by the author for the first time from Latin, where Peter Thomae undertakes a special study of the concept of “intrinsic mode”, provides a kind of deduction of the content of the transcendental concept of “intrinsic mode” and analyses in detail the relation of modus and thing or reality to which it belongs, in terms of identity and distinction of quiddity and modus. In addition, Peter Thomae specifically distinguishes the notion of transcendental intrinsic mode from the often almost synonymous notions used by Scotus, i. e., of the “degree of intensity” of some quality and the so-called “magnitude of perfection” or “virtual quantity”, and puts forward the thesis of cognizability of intrinsic mode in its own concept without a thing, which makes his version of the doctrine of intrinsic mode unique among the early Scotists. In conclusion, the author highlights the affinity between the understanding of the intrinsic mode in Scotus and Peter Thomae, as well as the specifics of the development of this theory in the tradition after Scotus using the example of the doctrine of Peter Thomae, which is partly a systematization of and supplement to the Scotus’ beginning, and to a certain extent introduces completely new elements and other accents into the consideration of intrinsic modes.

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33

MIRALBELL, Ignacio. "La verdad como “objetividad” en la filosofía de Duns Escoto / The Truth Like “Objetivism” in the Scotist’s Philosophy." Revista Española de Filosofía Medieval 17 (October 1, 2010): 47. http://dx.doi.org/10.21071/refime.v17i.6144.

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More than love to the truth, in this work we study the scotist´s conception of the truth. For Scotus, the object known is real, causes in the faculty the act of knowing; therefore, it is previous to the act. The truth consists in the similarity of the act of knowledge with the mental object: objectivism. With that thesis he separates of the previous medieval thought, for which the mental object is not real, but intentional: the mental object, not the act, is similar to the reality. This scotist´s thesis is a precedent of the posterior theory of knowledge.

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34

Pomplun, Robert Trent. "Israel and the Eucharist: A Scotist Perspective." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 11, no. 3 (August 2002): 272–94. http://dx.doi.org/10.1177/106385120201100302.

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35

NEWELL, JAMES L. "The Scotish National Party and the Italian." European Journal of Political Research 26, no. 2 (September 1994): 135–53. http://dx.doi.org/10.1111/j.1475-6765.1994.tb00437.x.

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36

Smith, Garrett R. "The Analogy of Being in the Scotist Tradition." American Catholic Philosophical Quarterly 93, no. 4 (2019): 633–73. http://dx.doi.org/10.5840/acpq2019927189.

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It is widely believed today that John Duns Scotus’s doctrine of the univocity of being ushered in various deleterious philosophical and theological consequences that resulted in the negative features of modernity. Included in this common opinion, but not examined, is the belief that by affirming univocity Scotus thereby also denied the analogy of being (analogia entis). The present essay challenges this belief by recovering Scotus’s true position on analogy, namely that it obtains in the order of the real, and that complex concepts of creatures are analogically related to complex concepts of God. Scotus’s doctrine is then compared to the later Scotist tradition. The common opinion of the Scotist school from the fourteenth century onward followed Scotus’s position on analogy and considerably expanded upon his scattered remarks.

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37

Davenport, Anne. "Scotus as the Father of Modernity. The Natural Philosophy of the English Franciscan Christopher Davenport in 1652." Early Science and Medicine 12, no. 1 (2007): 55–90. http://dx.doi.org/10.1163/157338207x166399.

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AbstractThis article examines the philosophical teaching of a colorful Oxford alumnus and Roman Catholic convert, Christopher Davenport, also known as Franciscus à Sancta Clara or Francis Coventry. At the peak of Puritan power during the English Interregnum and after five of his Franciscan confrères had perished for their missionary work, our author tried boldly to claim modern cosmology and atomism as the unrecognized fruits of medieval Scotism. His hope was to revive English pride in the golden age of medieval Oxford and to defend English Franciscans as more legitimately patriotic and scientifically progressive than Puritan millenarians.

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Muralt, André. "La causalité aristotélicienne et la structure de pensée scotiste." Dialectica 47, no. 2-3 (May 23, 2005): 121–41. http://dx.doi.org/10.1111/j.1746-8361.1993.tb00137.x.

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Agostini, Igor. "La tradizione scotista e la dottrina della positività dell’infinito." Quaestio 8 (January 2008): 345–64. http://dx.doi.org/10.1484/j.quaestio.1.100389.

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40

Wittenmyer, Tyler. "Scotist Hylomorphism in Support of Total Brain Death." National Catholic Bioethics Quarterly 19, no. 4 (2019): 559–65. http://dx.doi.org/10.5840/ncbq201919448.

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Empirical evidence has led some philosophers to question total brain death (TBD), because a brain-dead patient’s body remains integrated; it can still grow and age. Catholic philosophers have based arguments for and against TBD on Thomist principles of hylomorphism. Given such principles, the arguments against TBD appear stronger. Blessed John Duns Scotus provides an alternative set of principles. Specifically, Scotus is a pluralist regarding substantial form. However, his pluralism is distinct in that he denies a substantial form to the body as a whole and instead speaks of part-substances that are integrated with each other by efficient and final causal chains. Scotus’s hylomorphism, unlike St. Thomas Aquinas’s, can both defend TBD and adequately describe the physical characteristics of the totally brain-dead patient.

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Campbell, Ian. "The Jewish Family, Forced Baptism, and Holy War in Early Modern Roman Scotism." Journal of the History of Ideas 83, no. 4 (October 2022): 659–70. http://dx.doi.org/10.1353/jhi.2022.0031.

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Murray, Mike. "521 The Effects of Privatization of British and Scottish Public Extension Programs on Agricultural Information Delivery and Technology Transfer." HortScience 35, no. 3 (June 2000): 485A—485. http://dx.doi.org/10.21273/hortsci.35.3.485a.

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The British and Scotish public extension programs are currently “privatized,” after a decade-long process aimed at this objective. While the British system is owned by a private corporation, the Scotish one is still operated by a public entity. In both situations, information is not freely dispensed, but sold through a subscription process. For a fee, a basic level of service, including newsletters, production/marketing/farm management bulletins, and a limited amount of telephone time with disciplinary/commodity experts, is provided. For an additional fee, farm visits or problem diagnostic services can be secured. The government is one of the largest customers in both systems, funding major “public good” natural resource projects, rural reviatization projects, and agricultural sector job re-training programs. This has significantly impacted the way that information is obtained and delivered to primary producers. These issues, and their implications, will be discussed in this presentation.

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te Velde, Dolf. "Analogical Predication and Divine Simplicity." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 30, no. 3 (May 30, 2021): 291–306. http://dx.doi.org/10.1177/10638512211017525.

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The notion of analogy plays an important role in Steven Duby’s project of theologia. Traditional Reformed theology understands analogy as an “analogy of attribution” based on the creature’s participation in God’s own perfections. Duby’s discussion of analogy addresses its grounds, main forms and variations, and limitations. In response, this article suggests supplementing Duby’s broadly Thomistic explanation with key elements from the Scotist theory of univocal predication. The first benefit of this integration is a clearer balance of apophatic and kataphatic tendencies in the doctrine of God. The second result is a more sophisticated account of the doctrine of divine simplicity, combining Thomas’ emphasis on the common ratio for predicating terms of God and creatures with the Scotist notions of disjunctive properties and distinctio formalis. While speaking about God’s essence by different concepts is necessary because of our limited understanding, it is also grounded in the reality of God Himself.

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Kua, Rafal, Marek Gensler, Robert Podkonski, and Adam Gogacz. "The Doctrine of Place in a Commentary On the Physics Attributed To Antonius Andreae." Early Science and Medicine 4, no. 4 (1999): 329–58. http://dx.doi.org/10.1163/157338299x00085.

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AbstractThe Quaestiones in libros Physicorum contained in the Cambridge Ms Gonville & Caius 368 (590) is an interesting piece of early Scotist philosophy of nature. The doctrine of place, contained in three questions on the fourth book of Aristotle's Physics, is based mostly on the solutions given by Duns Scotus. The question on bilocation offers a combined summary of the opinions given in Scotus' Ordinatio and Reportata parisiensia or of a text that combines the two, for example the Abbreviatio Operis oxoniensis Scoti attributed to Antonius Andreae. In his question about the nature of place, our anonymous author presents a more original assemblage of Scotist views, adding arguments from Scotus' Quodlibel XI and from Francis of Marchia. The latter thinker appears to be the most important source for the question concerning the place of the ultimate sphere. In all questions, the author argues against the views of Peter Auriol, his main opponent throughout the commentary.

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Arbib, Dan. "Descartes et l’infini : le concept en question." Articles spéciaux 69, no. 3 (July 8, 2014): 535–47. http://dx.doi.org/10.7202/1025867ar.

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Résumé Nous proposons ici une analyse du concept cartésien d’infini à partir de trois paradoxes : 1) du point de vue du corps cartésien, l’infini occupe deux places peu compatibles, à la fois fondateur de la rationalité et inséré en elle ; 2) du point de vue de l’histoire de l’histoire de la métaphysique, l’infini apparaît pour satisfaire l’exigence de la représentation (Duns Scot) et pour y déroger (Levinas) ; 3) du point de vue de l’histoire des noms divins, les enjeux du nom de l’infini se trouvent par deux fois neutralisés, d’une part par le scotisme contre l’effort thomiste ou bonaventurien, d’autre part par les post-cartésiens contre les plus grandes audaces cartésiennes. — Ces trois paradoxes superposables questionnent la cohérence du dispositif cartésien dont l’infini constitue le coeur.

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Heider, Daniel. "Suárez and Some Baroque Scotists on the Perceptual Self-Awareness." Anales del Seminario de Historia de la Filosofía 39, no. 1 (January 24, 2022): 193–202. http://dx.doi.org/10.5209/ashf.77923.

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In this article I deal with the topic of perceptual self-awareness, focusing on whether a plausible account of sensory self-perception having exterior sensations as its objects requires sensible species representing these acts. I first introduce Aristotle’s two distinct views from On the Soul and On Sleep and Waking as defining the scholastic status quaestionis, then bring in Francisco Suárez’s (1548–1617), Bartholomeo Mastri’s (1602–1673) and Bonaventura Belluto’s (1600–1676), and Hugh McCaghwell’s (1571–1626) accounts. I show, first, that Suárez’s view, which cannot be substantiated by Scotus’s littera, is rejected by Mastri/Belluto and by McCaghwell in one of his conclusions. Second, I argue that McCaghwell’s second tenet is to be assessed as Suarezian. This shows that Suárez’s philosophy of perception was positively received also by seventeenth-century Scotists.

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Todisco, Orlando. "Il carattere oggettivo dell’ente scotista nella lettura di Martin Heidegger." Quaestio 1 (January 2001): 245–74. http://dx.doi.org/10.1484/j.quaestio.2.300643.

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Andersen, Claus A. "České Budějovice: “Cognitive Issues in the Long Scotist Tradition”." Bulletin de Philosophie Médiévale 63 (January 2021): 498–509. http://dx.doi.org/10.1484/j.bpm.5.126957.

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Iribarren, Isabel. "The Scotist Background in Hervaeus Natalis’s Interpretation of Thomism." Thomist: A Speculative Quarterly Review 66, no. 4 (2002): 607–27. http://dx.doi.org/10.1353/tho.2002.0040.

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Xavier, Maria Leonor L. O. "Guilherme de Ockham e o Argumento Anselmiano via Escoto." Philosophica: International Journal for the History of Philosophy 17, no. 34 (2009): 309–32. http://dx.doi.org/10.5840/philosophica2009173437.

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Admitting that God is humanly knowable, not in himself, but in concept, William of Ockham examines accurately the nature of our concepts about God. We find here the remaking of anselmian elements, like the attachment and the detachment between the concepts of supreme and insuperable. Then considering the concepts involved in the proposition “God exists”, the Franciscan philosopher takes position for its demonstrability. Within his position takes place the reception of the anselmian argument, which is called the “ratio Anselmi”, in the wake of John Duns Scotus. As a matter of fact, it is through the Doctor Subtilis that the philosopher of Ockham revisitates critically the most well known bequest of the Doctor Magnificus. Duns Scotus had assumed the ratio Anselmi of Proslogion 2, as an argument for God’s infinity. William is an incisive critic of the scotist ways of demonstration of God’s infinity, but he does not exclude completely the possibility of demonstrating the existence of a finite insuperable, in the wake of the scotist interpretation of the ratio Anselmi.

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Journal articles on the topic 'Scotismo'

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