Journal articles: 'Scoto, Duns'

1

Pérez Estévez, Antonio. "El individuo en Duns Scoto." Cuadernos Salmantinos de Filosofía 23 (January 1, 1996): 87–146. http://dx.doi.org/10.36576/summa.1040.

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D’Ercole, Federica. "Giovanni Duns Scoto ed Edith Stein." Quaestio 16 (January 2016): 282–86. http://dx.doi.org/10.1484/j.quaestio.5.112350.

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Falà, Jacopo Francesco. "Le Collationes oxonienses di Giovanni Duns Scoto." RIVISTA DI STORIA DELLA FILOSOFIA, no. 4 (November 2018): 665–72. http://dx.doi.org/10.3280/sf2018-004005.

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Marrone, Francesco. "Duns Scoto e la metafisica della rappresentazione." Quaestio 1 (January 2001): 520–27. http://dx.doi.org/10.1484/j.quaestio.2.300659.

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Ingham, Mary Beth. "Francesco Fiorentino, Il Prologo dell'Ordinatio di Giovanni Duns Scoto." Franciscan Studies 75, no. 1 (2017): 540. http://dx.doi.org/10.1353/frc.2017.0022.

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Panaro, Antonio. "Giovanni Duns Scoto: Un Teologo Incompreso, un Santo da Riscoprire." Roczniki Teologiczne 68, no. 2 (February 26, 2021): 43–64. http://dx.doi.org/10.18290/rt21682-3.

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Nell’approccio al pensiero di Giovanni Duns Scoto, ci si imbatte in maniera inevitabile con la luminosa testimonianza di vita di un grande santo. Si ha a che fare con “un insieme inseparabile di filosofia, teologia e spiritualità”. Giovanni Duns Scoto, filosofo e teologo del XIII secolo è un autore controverso e originale. Le sue opere in passato hanno avuto più critici e oppositori che sostenitori e discepoli. È un pensatore più moderno di quanto ci si possa immaginare. Non è per niente uno fra i tanti teologi e filosofi del passato, né i suoi scritti servono solo ad impolverare le nostre biblioteche. „Non è un fossile da ammirare, ma è un Maestro vivo e palpitante, pieno di ardore e di preziose intuizioni” di grande attualità. Questo francescano di origine scozzese, nato tra il 1265/66 e morto a Colonia l’8 novembre del 1308 lontano dalla sua patria, è un teologo ed un santo di grande spessore che solo oggi forse possiamo iniziare ad apprezzare.

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Illanes, José Luis. "Estructura y función de la Teología en Juan Duns Scoto." Scripta Theologica 22, no. 1 (February 28, 2018): 49–86. http://dx.doi.org/10.15581/006.22.16284.

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1. Metafísica, revelación, teología.- 2. El concepto de ciencia y su aplicación a la teología.- 3. De la «theologia Dei» a la «theologia nostra».- 4. Estructura de la «theologia nostra».- 5. La «theologia nostra» como saber en la fe.- 6. Praxis y conocimiento práctico, a. El concepto de praxis, b. Naturaleza del conocimiento práctico.- 7. La teología como ciencia práctica.

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Benítez Arias, Luis Fernando. "Los derechos humanos a la luz del pensamiento de Juan Duns Scoto." Criterios 5, no. 2 (November 15, 2012): 19–60. http://dx.doi.org/10.21500/20115733.1984.

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Con este aporte, quiero presentar a usted querido lector y lectora una aproximación a un problema tan cercano a nosotros en Colombia, como es el caso de los Derechos Humanos, iluminando dicha realidad desde un autor franciscano: Juan Duns Scoto, quien es recordado y celebrado este año (2008) en sus 700 años de muerte.

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Guerrero Troncoso, Hernán. "La necesidad de una doctrina sobrenatural en Duns Scoto como reacción contra el aristotelismo." Anales del Seminario de Historia de la Filosofía 33, no. 2 (September 27, 2016): 445–73. http://dx.doi.org/10.5209/ashf.53592.

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Este artículo pretende indicar, mediante un examen de la cuestión sobre la necesidad de la Revelación, en qué sentido se debe entender la posición de Duns Scoto en relación con la validez de la doctrina revelada ante la razón natural, cuya figura principal era Aristóteles. Dado que el Doctor Sutil opone el conocimiento natural al sobrenatural, en este trabajo se determina asimismo cómo se debe asumir el significado de “naturaleza” y “natural” en relación con el conocimiento, y en qué sentido un conocimiento se puede considerar sobrenatural. En la parte final, se presentan algunas reflexiones relativas a la distancia que Scoto y el pensamiento cristiano en general mantiene con Aristóteles, y con una filosofía que ignora o prescinde de la Revelación.

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PÉREZ-ESTÉVEZ, Antonio. "Distinción entre la naturaleza común y la heceidad en Duns Scoto." Revista Española de Filosofía Medieval 2 (October 1, 1995): 101. http://dx.doi.org/10.21071/refime.v2i.9747.

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León Florido, Francisco. "Notabilia: el comentario perdido de Juan Duns Scoto a Metafísica XII." Helmántica 71, no. 205 (January 1, 2020): 77–109. http://dx.doi.org/10.36576/summa.132946.

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Juan Duns Escoto es autor de una serie de comentarios a las obras de Aristóteles. De ellos, la crítica ha determinado que una buena parte son falsas atribuciones, y deben ser adjudicados a otros autores (Juan Dyms-dale, Gonzalo Hispano, Antonio Andrés). El hallazgo de los Notabilia super Metaphysicam ha venido a completar el corpus de los tratados filosóficos de Escoto, y constituye el único lugar en que encontramos su auténtico comentario del libro XII de la Metafísica de Aristóteles

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12

Guerrero Troncoso, Hernán. "La crítica de Duns Scoto al concepto de verdad como primer objeto del intelecto. Antecedentes doctrinales de la controversia." Desde el Sur 8, no. 1 (April 8, 2016): 41–69. http://dx.doi.org/10.21142/des-801-2016-41-69.

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Este trabajo presenta el examen crítico de Duns Scoto de la concepción de verdad de santo Tomás de Aquino y Enrique de Gante. De acuerdo con el Doctor Sutil, que sostiene que la noción de ser constituye el primer objeto adecuado del intelecto, las doctrinas de los otros dos Doctores pueden llevar a concluir que ese primer objeto consiste más bien en la verdad. Esta crítica es la base de la propia comprensión del maestro franciscano de la verdad, y por ende permite interpretar mejor el contexto especulativo enel que surge su comprensión. En la primera parte de este artículo, se expone la manera en que Scoto entiende la posición de sus predecesores sobre la verdad, y las críticas a dicha posición. En la segunda parte, se presentan las doctrinas de santo Tomás y Enrique de Gante, para constatar si en su examen el Doctor Sutil interpreta adecuadamente dichas doctrinas. En la parte conclusiva, se resumen los puntos principales de la crítica de Scoto, y se muestra cuál sería el interés especulativo de esta crítica a la noción de verdad. Enrique de Gante, interpretación, ontología, pensamiento escolástico, Tomás de Aquino (santo), trascendentales

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13

Boulnois, Olivier. "La teologia naturale, Duns Scoto e la deduzione a priori della Trinità." RIVISTA DI STORIA DELLA FILOSOFIA, no. 4 (December 2021): 613–41. http://dx.doi.org/10.3280/sf2021-004002.

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14

ONGAY DE FELIPE, Íñigo. "El uso del argumento ontológico en la filosofía de Duns Scoto, Gottfried Leibniz y Gustavo Bueno / The Modal Ontological Argument in Duns Scoto, Gottfrieb Leibniz and Gustavo Bueno." Revista Española de Filosofía Medieval 21 (October 1, 2014): 153. http://dx.doi.org/10.21071/refime.v21i.5912.

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This article shows that the modal ontological argument as proposed by Gottrieb Leibniz was very much anticipated in its logical articulation by John Duns Scotus in his work De Primo Principio. To this end, the author analyzes some of the various versions of the argument present in the philosophical thought of authors such as Scotus, Leibniz, Malcom and Plattinga, and demonstrates that those versions are based on the hidden premise of the possibility of the idea of God. In this respect, the Spanish philosopher Gustavo Bueno defends what he calls an “inverted ontological argument” which, if viable, would prove not so much the non-existence of God but that the idea of God does not exist itself.

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15

Alliney, Guido. "Angeli mali. Ostinazione al male e liberta del bene secondo Duns Scoto." Quaestio 22 (January 2022): 383–406. http://dx.doi.org/10.1484/j.quaestio.5.133418.

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16

Rengifo Castañeda, Carlos Adolfo, Conrado Giraldo Zuluaga, and Diana Carolina Cañaveral Londoño. "Voluntad e intelecto: encuentros y desencuentros entre Tomás de Aquino y Duns Escoto." Revista Lasallista de Investigación 15, no. 2 (December 2018): 412–20. http://dx.doi.org/10.22507/rli.v15n2a33.

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La voluntad y el intelecto, dos potencias fundamentales que obran en el espíritu de los hombres determinando de una manera u otra sus elecciones, han sido desarrolladas y comprendidas de formas distintas por diferentes filósofos a la lo largo de la historia, entre ellos, los filósofos medievales Santo Tomás de Aquino y Juan Duns Escoto, cuyo pensamiento sobre estos asuntos se analiza en el presente artículo a partir de referencias como la Suma Teológica de Aquino, Giovanni Duns Scoto: una introduzione bibliografica de Todescan y La vida del espíritu de Hannah Arendt, entre otras. Objetivo. el objetivo del presente artículo es analizar los conceptos de voluntad e intelecto al interior del pensamiento de Tomás de Aquino y Duns Escoto, con el fin de identificar los puntos de encuentro y desencuentro entre ambos autores. Materiales y métodos. este análisis hace parte de una investigación cualitativa con enfoque hermenéutico, que empleó como instrumento de interpretación la revisión documental. Resultados. se logró establecer que la diferencia principal entre el pensamiento de ambos autores se refiere a la primacía que una potencia tiene sobre la otra: en Tomás de Aquino prima el intelecto sobre el deseo, mientras que en Duns Escoto prima la voluntad sobre el intelecto. Conclusión. para efectos de la prevalencia de una potencia sobre la otra, juegan un papel fundamental asuntos como el libre albedrío y, sobre todo, la forma en que ambas potencias actúan en la psique del hombre al momento de la toma de decisiones.

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17

Franco, Juan Abelardo Hernández. "LA JURISPRUDENCIA COMO INSTRUMENTO CULTURAL EN EL SIGLO XVI." Tópicos, Revista de Filosofía 34, no. 1 (November 28, 2013): 141. http://dx.doi.org/10.21555/top.v34i1.151.

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La jurisprudencia fue un factor importante por medio del cual se introduce en la cultura novohispana el sincretismo entre la visión de los universales de Duns Scoto y la interpretación de Aristóteles realizada por los posglosadores. Ambos factores desembocan en la moderna concepción de los derechos entendidos como categorías sustanciales en cada persona. Tomando en cuenta estos elementos fue posible la concepción de los derechos de los indios mexicanos frente a los derechos de los españoles. En la tradición del derecho romano, los derechos ( ius ) aparecen, no como categorías sustanciales, sino como prerrogativas o posiciones derivadas de una circunstancia externa a las personas.

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18

Calcagno, Antonio. "La Presenza di Duns Scoto Nel Pensiero di Edith Stein: La Questione Dell’individualità. By Francesco Alfieri." American Catholic Philosophical Quarterly 89, no. 1 (2015): 153–56. http://dx.doi.org/10.5840/acpq20158917.

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Fiorentino, Francesco. "Francesco di Meyronnes e la relazione tra la volunà divina e quella umana dopo Duns Scoto." Franciscan Studies 63, no. 1 (2005): 159–214. http://dx.doi.org/10.1353/frc.2005.0014.

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20

Guerrero Troncoso, Hernán. "La crítica de Duns Scoto al concepto de verdad como primer objeto del intelecto. Antecedentes doctrinales de la controversia." Desde el Sur. Revista de Ciencias Humanas y Sociales de la Universidad Científica del Sur 08, no. 01 (April 8, 2016): 41–69. http://dx.doi.org/10.21142/des-0801-2016-41-69.

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21

VILLALBA, Ricardo. "Breves consideraciones sobre el método de Duns Scoto, a partir de sus Quaestiones sobre la Isagoge de Porfirio / Little Explanations About Duns Scotus Method Starting From his Quaestiones of Porphyri’s Isagoge." Revista Española de Filosofía Medieval 19 (October 1, 2012): 45. http://dx.doi.org/10.21071/refime.v19i.6061.

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This paper makes two considerations about Duns Scotus’s method from their Quaestiones Librum Porphyrii Isagoge: 1) the presence and use of other authors in the mentioned Scotus’s work; 2) the approach to the content of the mentioned work. Regarding the former, it is shown that the most used author is Aristotle. Regarding the second, that Scotus extends the content covered in the Isagoge and aiso exposes, develops and articulates such content in light of their own points of view.

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22

Riestra, José Antonio. "Luigi IAMMARRONE, Giovanni Duns Scoto metafisico e teologo. Le tematiche fondamentali della sua filosofia e teologia, 2ª ed., Miscellanea Franciscana («I maestri francescani», 10), Roma 2003, 857 pp., ISBN 88-87931-36-4." Scripta Theologica 38, no. 3 (October 23, 2017): 1091–97. http://dx.doi.org/10.15581/006.38.11173.

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Reinhardt, Elisabeth. "Martín CARBAJO NUÑEZ (ed.), Giovanni Duns Scoto. Studi e ricerche nel VII centenario della su morte in onore di P. César Saco Alarcón, Edizioni Antonianum («Medioevo», 15), Roma 2008, 2 vols, 465 + 524 pp." Anuario de Historia de la Iglesia 17 (April 18, 2018): 467–68. http://dx.doi.org/10.15581/007.17.10004.

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Cervellon, Christophe. "La liberté chez Duns Scot." Le Philosophoire 16, no. 1 (2002): 195. http://dx.doi.org/10.3917/phoir.016.0195.

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25

Mensching, Günther. "Thomas d’Aquin, Jean Duns Scot et l’individualité." La Pensée N° 402, no. 2 (August 10, 2020): 69–82. http://dx.doi.org/10.3917/lp.402.0069.

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26

Storck, Alfredo. "Jean Duns Scot. La théorie du savoir." Chôra 5 (2007): 204–8. http://dx.doi.org/10.5840/chora2007520.

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Mandre, Malle, Mari Tilk, and Priit Kõresaar. "Chemical characteristics of soils in Scots pine forests of Cladina and Vaccinium vitis-idaea site types on coastal dunes of Baltic Sea." Forestry Studies / Metsanduslikud Uurimused 49, no. 1 (January 1, 2008): 5–12. http://dx.doi.org/10.2478/v10132-011-0058-x.

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Chemical characteristics of soils in Scots pine forests of Cladina and Vaccinium vitis-idaea site types on coastal dunes of Baltic Sea The coastal dunes of Southwest Estonia have been undergoing a process of stabilisation and are today covered predominantly with Scots pine forests. For the investigation of soils on dunes sampling sites were selected according to topographical positions and forest site types: two sites in Cladina and two sites in Vaccinium vitis-idaea site types on dunes of different heights. The prevailing soils on dunes are Gleyic Podzols, which are generally poor in humus, water and mineral nutrients. Great differences in soil chemical components were found on the foots, slopes and tops of the dunes depending on the height of the dune. The study showed that the concentration of macronutrients (N, K, Ca, Mg) in soil decreased from the foot towards the top. On the other hand, a serious decrease in the nutrient concentration from the O horizon to the BC horizon was typical of the dunes. The soils were generally acidic, with the pH of 3.4-5.5 in the studied sampling sites. The soils were more acidic on the foots of the dune and in the O and A horizons.

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VERDÚ BERGANZA, Ignacio. "Dios, libertad y amor en Duns Escoto / God, Freedom and Love in Duns Scot." Revista Española de Filosofía Medieval 15 (October 1, 2008): 101. http://dx.doi.org/10.21071/refime.v15i.6198.

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This paper examines the value awarded by Duns Escoto to the defence of god -understood as Lave- who acts in a completely free mannner and is omnipotent. I also studies the implications of his philosophical position when confrontingthe relationships between faith and reason, theology and philosophy, intellect and will, necessity and contingency. His analysis of The Philosopher, Aristotle, is also discussed.

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29

Hoffmann, Tobias. "Questions sur la métaphysique by Jean Duns Scot." Journal of the History of Philosophy 60, no. 3 (July 2022): 503–5. http://dx.doi.org/10.1353/hph.2022.0041.

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30

Sondang, Gérard. "LA RÉCEPTION D’AVICENNE (IBN SINA) CHEZ DUNS SCOT." Veritas (Porto Alegre) 49, no. 3 (July 1, 2004): 529. http://dx.doi.org/10.15448/1984-6746.2004.3.34670.

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Indo além do que já fora dito por E.Gilson, e por vezes discordando dele, o autormostra a importância de Avicena em algunstemas fundamentais da metafísica de DunsScotus. Entre eles, a questão do objeto da meta-fisica, a da univocidade do ser e a da naturezacomum.

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31

Schabel, Chris. "Volonte et infini chez Duns Scot. François Loiret." Speculum 80, no. 2 (April 2005): 625–27. http://dx.doi.org/10.1017/s0038713400000725.

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32

Dumont, Stephen. "Duns Scotus's Parisian Question on the Formal Distinction." Vivarium 43, no. 1 (2005): 7–62. http://dx.doi.org/10.1163/1568534054068393.

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AbstractThe degree of realism that Duns Scotus understood his formal distinction to have implied is a matter of dispute going back to the fourteenth century. Both modern and medieval commentators alike have seen Scotus's later, Parisian treament of the formal distinction as less realist in the sense that it would deny any extra-mentally separate formalities or realities. This less realist reading depends in large part on a question known to scholars only in the highly corrupt edition of Luke Wadding, where it is printed as the first of the otherwise spurious Quaestiones miscellaneae de formalitatibus. The present study examines this question in detail. Cited by Scotus's contemporaries as the Quaestio logica Scoti, we establish that it was a special disputation held by Scotus at Paris in response to criticisms of his use of the formal distinction in God, identify its known manuscripts, and provide an analysis based upon a corrected text, showing in particular the total unreliability of the Wadding edition. Our analysis shows that the Logica Scoti does not absolutely prohibit an assertion of formalities as correlates of the formal distinction, even in the divine Person, so long as their non-identity is properly qualified. That is, the positing of formalities does not of itself entail an unqualified or absolute distinction.

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Bizoň, Michal. "Fides et ratio: The Immaculate Conception of the Blessed Virgin Mary According to John Duns Scotus." Studia theologica 24, no. 2 (August 1, 2022): 45–69. http://dx.doi.org/10.5507/sth.2022.004.

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34

Boulnois, Olivier. "La philosophie analytique et la métaphysique selon Duns Scot." Quaestio 8 (January 2008): 585–610. http://dx.doi.org/10.1484/j.quaestio.1.100396.

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35

Boulnois, Olivier. "La volonté selon Duns Scot. Indétermination, illimitation et infinité." Quaestio 22 (January 2022): 451–71. http://dx.doi.org/10.1484/j.quaestio.5.133421.

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36

Ucciani, Louis. "Un sacro-saint principe (Duns Scot : individuation et singularité)." Philosophique, no. 25 (February 28, 2022): 105–15. http://dx.doi.org/10.4000/philosophique.1680.

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Petříček, Jan. "Princip individuace podle Jana Dunse Scota." Studia Neoaristotelica 10, no. 3 (2013): 5–21. http://dx.doi.org/10.5840/studneoar201310313.

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38

Cross, Richard. "Jean Duns Scot. La théorie du savoir [John Duns Scotus: Theory of Knowledge]- By Dominique Demange." Reviews in Religion & Theology 16, no. 4 (September 2009): 627–30. http://dx.doi.org/10.1111/j.1467-9418.2009.00442_4.x.

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39

Stammkötter, Franz-Bernhard. "Kritik über Boulnois (1998): Duns Scot. La rigueur de la charité & Cross (1999): Duns Scotus." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 8 (December 31, 2003): 262–63. http://dx.doi.org/10.1075/bpjam.8.23sta.

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Skrytska, Natalya. "The metaphysical essence of God in philosophy of Duns Scott." Current issues of social sciences and history of medicine, no. 2 (May 29, 2014): 44–49. http://dx.doi.org/10.24061/2411-6181.2.2014.22.

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41

Chabada, Michal. "Les aspects philosophiques de la théologie selon Jean Duns Scot." Forum Philosophicum 12, no. 2 (2007): 429–46. http://dx.doi.org/10.5840/forphil200712215.

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42

Boulnois, Olivier. "Duns Scot et la déduction a priori de la Trinité." Les Études philosophiques N°202, no. 2 (2020): 67. http://dx.doi.org/10.3917/leph.202.0067.

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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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GARCÍA NAVARRO, Sebastián. "Antonio de Andrés (S.XIV). Estudio bibliográfico-crítico." Revista Española de Filosofía Medieval 3 (October 1, 1996): 85. http://dx.doi.org/10.21071/refime.v3i.9719.

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Antonio Andres (l4th century). A bibliographical and critical study. Antonio Andres is a Spanish philosopher who lived in 14th century. He is well known because of his relation to Duns Scot. That's why some writings of Antonio Andres have been confounded with the writings of Duns Scot. Two problems are studied in this work: first, to appoint which writings belong to Antonio Andres; second, to prove if Antonio Andres was either an original philosopher or a mere commentator of Duns Scot's writings.

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Chabada, Michal. "Prirodzené morálne cnosti podľa Jána Dunsa Scota." Filosofický časopis 69, no. 2 (2021): 347–63. http://dx.doi.org/10.46854/fc.2021.2r.347.

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46

Cedro, Anna, Bernard Cedro, and Marek Podlasiński. "Differences in Growth–Climate Relationships among Scots Pines Growing on Various Dune Generations on the Southern Baltic Coast." Forests 13, no. 3 (March 17, 2022): 470. http://dx.doi.org/10.3390/f13030470.

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This study focuses on analyzing the growth rate and growth–climate relationship in Scots pine (Pinus sylvestris L.) growing on coastal dunes of different ages on the Southern Baltic coast. Podzols have developed on these dunes. Depending on dune age, however, podzols are characterized by a different degree of development and richness, which represents the main factor differentiating the studied habitats: the oldest brown dunes (BD), younger yellow dunes (YD), and the youngest white dunes (WD). Samples were taken from 68 trees using Pressler borers. Using classic cross-dating methods, local chronologies were compiled that served as the basis for further analyses. Basic analyses of soil properties were also performed. Trees growing on brown dunes display the widest tree-rings and the highest rate of cumulative radial growth. Both rates are the lowest for trees growing on white dunes (WD). The dominant meteorological factor shaping tree-ring widths is late winter/early spring air temperature (February/March). However, in poorer habitats with inferior soil air–water conditions, rainfall sums and rainfall distribution through the year become progressively more significant factors. On white dunes (WD), the strongest growth–climate correlations are obtained for summer precipitation. These results identify habitat richness as the main factor shaping growth dynamics in Scots pines growing on dunes. Due to the protective function of the studied tree stands (coast protection), and in light of the rising sea levels and increasing storm intensities, further studies are required, aiming at understanding all interrelationships occurring in these valuable ecosystems.

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47

Sondag, Gérard. "Quelques aspects de la philosophie de l'esprit de Jean Duns Scot." Dialogue 39, no. 3 (2000): 461–74. http://dx.doi.org/10.1017/s0012217300007502.

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AbstractIn reaffirming the intimate link between mind and life, John Duns Scotus is faithful to Augustine. His conception of the rational soul, however, differs from Augustine's trinitarian image, since he stresses the difference between intellect and memory on the one hand, and will on the other hand. He also departs from Augustine by attributing, in his theory of intelligible species, a real, if partial, causal role to the external object in their generation. The principle that there cannot be more reality in an effect than in its cause is true only of the total cause, and not of a partial cause, because an inferior partial cause can concur with a superior partial cause, such as the intellect, to produce a common effect, the perfection of which surpasses its own.

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Janecka, Karolina, Sandra Metslaid, Marek Metslaid, Jill E. Harvey, and Martin Wilmking. "Short-Term Effects of Droughts and Cold Winters on the Growth of Scots Pine at Coastal Sand Dunes around the South Baltic Sea." Forests 13, no. 3 (March 18, 2022): 477. http://dx.doi.org/10.3390/f13030477.

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Coastal dunes near the Baltic Sea are often stabilized by Scots pine forests and are characterized by a mild climate. These ecosystems are affected by water shortages and might be influenced by climate extremes. Considering future climate change, utilizing tree rings could help assess the role of climate extremes on coastal forest growth. We used superposed epoch analysis to study Scots pine responses to droughts and cold winters, with focus on frequency, timing, and duration. We measured ring widths (RW) and latewood blue intensity (LBI) on samples extracted from trees growing at dune ridge and bottom microsites at the south Baltic Sea. At the regional scale, we observed some similarities in tree responses to both extremes between RW and LBI within the same microsite type and region. At the local scale, RW and LBI were more frequently influenced by cold winters than droughts. RW and LBI from dune ridges were more frequently influenced by droughts than RW and LBI from dune bottoms. LBI from both microsites was more often influenced by droughts than RW. RW and LBI from both microsites were similarly often influenced by cold winters. At both scales, the response time of RW and LBI after droughts predominantly lagged by one year, while cold winters were recorded in the same year. The typical duration of growth reductions after both extremes was one year for both RW and LBI. Our study indicates that Scots pine from the Baltic Sea region is sensitive to climate extremes, especially cold winters.

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Ingham, Mary Beth. "Ioannis Duns Scoti Collationes Oxonienses eds. by Guido Alliney e Marina Fedeli." Franciscan Studies 75, no. 1 (2017): 537–39. http://dx.doi.org/10.1353/frc.2017.0021.

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Chabada, Michal. "Rozumová intuícia podl'a Jána Dunsa Scota – základné prístupy." Studia Neoaristotelica 1, no. 1 (2004): 85–100. http://dx.doi.org/10.5840/studneoar200411/27.

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Journal articles on the topic 'Scoto, Duns'

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