Duns Scotus - Knowledge

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existence were given in the latter fashion, the notion of the one is still not that of the other. It is not efficiency as a physical attribute, however, but efficiency as the metaphysician considers it that provides a more effective way of proving God's existence, for there are more attributes in metaphysics than in physics whereby the existence of God can be established. It can be shown, for example, from "composition and simplicity," from "act and potency," from "one and many," from those features which are properties of being. Wherefore, if you find one extreme of the disjunction imperfectly realized in a creature, you conclude that the alternate, the perfect extreme exists in God. Averroës, therefore, in attacking Avicenna at the end of Bk. I of the Physics, 14 is incorrect when he claims that to prove that God exists is the job of the physicist alone, because this can be established only by way of motion, and in no other way – as if metaphysics began with a conclusion which was not evident in itself, but needed to be proved in physics (For Averroës asserts this falsehood at the end of the first book of the Physics). In point of fact, however, can be shown more truly and in a greater variety of ways by means of those metaphysical attributes which characterize being. The proof lies in this that the first efficient cause imparts not merely this fluid existence but existence in an unqualified sense, which is still more perfect and widespread.

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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 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.

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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. From there the Subtle Doctor discusses the Absolute Properties of God. 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

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ordered series. 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. Second, it is objected that his proof is not really a demonstration since it begins with a contingent premise. 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. "It is possible that something can be produced" is a necessary proposition. 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 asserts that the last claim will be proved later in the argument. In the

1242: 551: 4460: 2570:, 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. This apparently careful statement provoked a storm of opposition at Paris, and suggested the line 'fired France for Mary without spot' in the famous poem "Duns Scotus's Oxford," by 2311:'s rational theology and that of Scotus is that Scotus believed certain predicates may be applied univocally, with exactly the same meaning, to God and creatures, whereas Aquinas insisted that this is impossible and that only analogical predication can be employed, in which a word as applied to God has a meaning different from, although related to, the meaning of that same word as applied to creatures. Duns struggled throughout his works in demonstrating his univocity theory against Aquinas's analogy doctrine. 1209: 6492: 63: 6498: 1168:) feature existing in any number of individuals. For Scotus, the axiom stating that only the individual exists is a dominating principle of the understanding of reality. For the apprehension of individuals, an intuitive cognition is required, which gives us the present existence or the non-existence of an individual, as opposed to abstract cognition. Thus the human soul, in its separated state from the body, will be capable of knowing the spiritual intuitively. 1234: 9882: 8847: 880: 1250: 6504: 4867: 7161: 6369: 2242: 2846:

seen as a debate over the origins of 'modernity.' This line of argument first emerged in the 1960s among popular French philosophers who, in passing, singled out Duns Scotus as the figure whose theory of univocal being changed an earlier approach which Aquinas had shared with his predecessors. Then, in 1990, the historian of philosophy Jean-Francois Courtine argued that, between the time of Aquinas in the mid-thirteenth century and

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the Metaphysics or Physics should be interpreted: in terms of the ontological diversity of those things to which the concept is attributed, which is compatible with there being one concept that can be abstracted from them". Such a quotation seems to refer to epistemology, with abstracted concepts, rather than with ontology, which Scotus admits can be diverse.

868:'s original text was used as a starting point for highly original discussions on topics of theological or philosophical interest. For example, Book II Distinction 2, about the location of angels, is a starting point for a complex discussion about continuous motion, and whether the same thing can be in two different places at the same time ( 2657:

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

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I 39 §1, Scotus asks, "whether God has determinate knowledge of things according to every aspect of their existence, as according to being in the future." He presents a counterview which claims that God cannot have determinate knowledge of the future. To support this counterview, he uses Aristotle's

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had argued that in all finite being (i.e. all except God) the essence of a thing is distinct from its existence. Scotus rejected the distinction. Scotus argued that we cannot conceive of what it is to be something, without conceiving it as existing. We should not make any distinction between whether

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Lectura I, d. 2, q. 2, 40 Now efficiency can be considered either as a metaphysical or as a physical property. The metaphysical property is more extensive than the physical for "to give existence to another" is of broader scope than "to give existence by way of movement or change." And even if all

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and Thomas Williams, both of whom claim that Scotus's doctrine of the univocity of being is a semantic, rather than an ontological theory. Both thinkers cite Ord. 1, d. 3, pars 1, q. 3, n. 163, in which Scotus claims that "This is how all the authoritative passages one might find on this topic in

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An important question since the 1960s has revolved over whether Scotus's thought heralded a change in thinking on the nature of 'being,' a change which marked a shift from Aquinas and other previous thinkers; this question has been particularly significant in recent years because it has come to be

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version will be followed here. Briefly, Scotus begins his proof by explaining that there are two angles we must take in arguing for the existence of an actually infinite being. First from the view of the Relative Properties of God and second from the Absolute Properties of God. Relative properties

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When one of those that come together is incompatible with certainty, then certainty cannot be achieved. For just as from one premise that is necessary and one that is contingent nothing follows but a contingent conclusion, so from something certain and something uncertain, coming together in some

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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

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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

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IX. In the following arguments, Scotus does not attempt to contradict Aristotle. 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

2511:(I.3.1.4) he argued against the sceptical consequences that Henry claimed would follow from abandoning divine illumination. 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". 558:

Little is known of Duns Scotus apart from his work. His date of birth is believed to have been sometime between 23 December 1265 and 17 March 1266. He was born into a leading family of the region. The reputed site of his birth, in front of the Pavilion Lodge, near the North Lodge of

2732:. His school was probably at the height of its popularity at the beginning of the seventeenth century; during the sixteenth and the seventeenth centuries there were special Scotist chairs, e.g. at Paris, Rome, Coimbra, Salamanca, Alcalá, Padua, and Pavia. New ideas were included 2850:

at the turn of the seventeenth, a fundamentally new approach to being was developed, with Scotus taking a major part in its development. During the 1990s, various scholars extended this argument to locate Scotus as the first thinker who succumbed to what

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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." Scotus's position was hailed as "a correct expression of the faith of the Apostles."

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2, d. 12, q. un., n. 55), that is, that purely spiritual substances do exist, and 3) that one and the same substance can have more than one substantial form – for instance, humans have at least two substantial forms, the soul and the form of the body

3761:, t. 49, 1929, pp. 641–645. For a discussion of this article, see Abate, Giuseppe, “La tomba del ven. Giovanni Duns Scoto (…)”, Miscellanea francescana, Rome, 45 (1945), pp. 29–79, which refers to Collectanea Franciscana, t. 1, 1931, p. 121. 3551:

Histories of medieval philosophy often treat Thomas Aquinas (1224/25–74), John Duns Scotus (c. 1265–1308) and William of Ockham (c. 1287–1347) as the "big three" figures in the later medieval period; a few add Bonaventure (1221–74) as a

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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

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Narratur de Doctori Subtili qui in Prato clericorum, visa Generalis Ministri obedentia, dum actu Regens esse in scholis Parisiensibus, aut pauca aut nulla de rebus habita dispositione, Parisis exivit ut Coloniam iret, secundum ministri

2326:); second, to consider how God's certain knowledge is compatible with the contingency of things. Scotus tries to defend the validity of Christian theology against the attack of ancient philosophers. The main argument is unpacked in 2385:

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 favoured by Aquinas, following Aristotle. Though the version in

1042:) in that he treated universals as real, but he held that they exist both in particular things and as concepts in the mind (as opposed to a Platonic "third realm"). He attacks a position close to that later defended by 2589:

Another of Scotus's positions also gained official approval of the Catholic Church: his doctrine on the universal primacy of Christ became the underlying rationale for the feast of Christ the King instituted in 1925.

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in Italian. It centers on the debate at the Paris University with glimpses of his infancy and Franciscan vocation. Adriano Braidotti played the adult Scotus and Emanuele Maria Gamboni played Scotus as a child.

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I 39, §§49–53. Scotus argues that a necessary being (God) is able to have contingent knowledge, and that although this knowledge is contingent, it is not necessarily mutable and temporal by that very fact. In

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A number of works once believed to have been written by Scotus are now known to have been misattributed. There were already concerns about this within two centuries of his death, when the 16th-century logician

2842:." Critics of Scotus' work described his followers as "dunces". The 'dunce cap' was used as a form of punishment in schools and the word 'dunce' has come to be used as a term to describe someone dull-witted. 505:, the property supposed to be in each individual thing that makes it an individual (i.e. a certain “thisness”). Duns Scotus also developed a complex argument for the existence of God, and argued for the 3268:, translation, commentary and introduction by A. Vos Jaczn, H. Veldhuis, A.H. Looman-Graaskamp, E. Dekker and N.W. den Bok. The New Synthese Historical Library 4. Dordrecht/Boston/London: Kluwer, 1994. 3427:

alumnus, but there is no contemporary evidence to support this claim and as a Franciscan, he would have been ineligible for fellowships at Merton (see Martin, G. H. & Highfield, J. R. L. (1997).

2566:" (He could do it, it was appropriate, therefore He did it), Duns Scotus devised the following argument: Mary was in need of redemption like all other human beings, but through the merits of Jesus' 687:

Duns Scotus was back in Paris before the end of 1304, probably returning in May. He continued lecturing there until, for reasons that are still mysterious, he was dispatched to the Franciscan

826:), a revised version of lectures he gave as a bachelor at Oxford. The initial revision was probably begun in the summer of 1300 – see the remarks in the Prologue, question 2, alluding to the 2537:(i.e., that Mary herself was conceived without sin). At the time, there was a great deal of argument about the subject. The general opinion was that it was appropriately deferential to the 872:). 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 3236:. Chicago: Franciscan Herald Press 1982. A Latin text and English translation of the De Primo Principio. Second edition, revised, with a commentary by Allan Wolter, (First edition 1966). 4977: 761:, in the absence of his servant who alone knew of his susceptibility to coma, is probably a myth. The first known attestation of this theme dates from around 1400. Among many authors, 2666:) spread in the fourteenth century. Franciscan theologians in the late Middle Ages were thus divided between so-called Scotists and Ockhamists. Fourteenth century followers included 2414:

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"

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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 the

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Johannes Duns Scotus 1308-2008: Die philosophischen Perspektiven seines Werkes/Investigations into his Philosophy. Proceedings of "The Quadruple Congress" on John Duns Scotus

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was probably written in stages, the first version having started around 1297, with significant additions and amendments possibly after the completion of the main body of the

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The Examined Report of the Paris Lecture, Reportatio I-A, Volume 2, edited and translated by Allan B. Wolter, OFM and Oleg Bychkov. Franciscan Institute Publications, 2008.

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The Examined Report of the Paris Lecture, Reportatio I-A, Volume 1, edited and translated by Allan B. Wolter, OFM and Oleg Bychkov. Franciscan Institute Publications, 2004

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Giorgio Pini, "Duns Scotus' Literal Commentary on the "Metaphysics" and the "Notabilia Scoti super Metaphysicam" (Milan, Biblioteca Ambrosiana, C 62 Sup, ff. 51r–98r)",

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of a thing is intermediate between a real and a conceptual distinction. There is also a formal distinction between the divine attributes and the powers of the soul.

1188:), which holds between entities which are inseparable and indistinct in reality but whose definitions are not identical. For example, the personal properties of the 676:

at the prestigious University of Paris towards the end of 1302. Later in that academic year, however, he was expelled from the University of Paris for siding with

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commentary edited by Thomas Penketh (died 1487) and Bartolomeo Bellati (died 1479), printed by Johannes de Colonia and Johannes Manthen, Venice in 1477. It reads

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In recent years, this criticism of Scotus has become disseminated in particular through the writings of the 'Radical Orthodox' group of theologians, drawing on

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Despite this, Scotism grew in Catholic Europe. Scotus's works were collected into many editions, particularly in the late fifteenth century with the advent of

2614: 9953: 9948: 1180:) Scotus recognised the need for an intermediate distinction that was not merely conceptual but not fully real or mind-dependent either. Scotus argued for a 2632:, i.e., one of ancient standing. On 27 July 1920, a committee of theologians was convened to evaluate his spiritual writings for orthodoxy. He was declared 6406: 3872: 3802: 542:"; the "dunce cap" was later used as a form of punishment in schools and the word "dunce" has come to be used as a term to describe someone dull-witted. 4370:(Paris, 1968), pp. 52–8, cited in John Marenbon, "Aquinas, Radical Orthodoxy, and the Importance of Truth", in Wayne J. Hankey and Douglas Hedley, eds, 10023: 8380: 4226: 10068: 10033: 6982: 4248: 8133: 2353:. God can simultaneously will one thing at time 1 and the opposite thing at time 2. There are various possible interpretations of Aristotle's 853:

is a student report or transcription of the original lecture of a master. A version that has been checked by the master himself is known as a

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which was erected in 1966 by the Franciscan friars of the United Kingdom to mark the 700th anniversary of his birth. Duns Scotus received the

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I 39, during 1297–1299 to refute the view that everything is necessary and immutable. He claims that the aim of this lecture has two points (

2285: 1536: 10043: 3318:, Translated with Introduction and Commentary by Edward Buckner and Jack Zupko, Washington, DC: Catholic University of America Press, 2014. 2377:

I 39 §§51, 54; (4) Scotus introduces the diachronic feature of God's volition to his contingency theory as well as the synchronic feature.

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Duns Scotus died unexpectedly in Cologne in November 1308; the date of his death is traditionally given as 8 November. He is buried in the

3261:, edited By Allan B. Wolter and Marilyn McCord Adams, Franciscan Studies 42, 1982, pp. 248–321. (Latin text and English translation). 9958: 9938: 5076: 4967: 4546:

John Duns Scotus: Renewal of Philosophy. Acts of the Third Symposium organized by the Dutch Society for Medieval Philosophy Medium Aevum

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For one thing, Scotus has received interest from secular philosophers such as Peter King, Gyula Klima, Paul Vincent Spade, and others.

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described the Oxford Greyfriar's library in 1538 (just prior to its dissolution) as an accumulation of "cobwebs, moths and bookworms."

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Although Vos (2006, p. 23) contends that 'Duns' was actually his family name, as someone from Duns would have been known as 'de Duns'.

2827:(died c. 1300) and others belonged. He was known as "Doctor Subtilis" because of the subtle distinctions and nuances of his thinking. 606:, after the medieval practice of calling people by their Christian name followed by their place of origin, suggests that he came from 8311: 7885: 7783: 4972: 3564: 3166:

Vol. II: Quaestiones super Peri hermeneias et Sophistici Elenchis (along with) Theoremata, Franciscan Institute Publications, 2004,

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is 25 and it is generally assumed that he would have been ordained as soon as it was permitted. That his contemporaries called him

3305:, Introduction with Latin text and English translation and notes by Allan B. Wolter, OFM, Franciscan Institute Publications, 2005. 3292:, Introduction with Latin text and English translation and notes by Allan B. Wolter, OFM, Franciscan Institute Publications, 2001. 3286:, Introduction with Latin text and English translation and notes by Allan B. Wolter, OFM, Franciscan Institute Publications, 2000. 3280:, Introduction with Latin text and English translation and notes by Allan B. Wolter, OFM, Franciscan Institute Publications, 2000. 830:

in 1299, news of which probably reached Oxford in the summer of 1300. It was still incomplete when Scotus left for Paris in 1302.

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Aristotle's text is not contradictory to the Christian doctrine of God. Scotus argues that God wills with one single volition (

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Scotus wrote purely philosophical and logical works at an early stage of his career, consisting of commentaries on Aristotle's

2838:," which developed from the name "Dunse" given to his followers in the 1500s, becoming used for "somebody who is incapable of 466:, university professor, philosopher and theologian. He is one of the four most important Christian philosopher-theologians of 9727: 8895: 4991: 4811: 4790: 4764: 4721: 4699: 4681: 4655: 4631: 4609: 4588: 4572: 4554: 4338: 3652: 3220: 3210: 3197: 3186: 3171: 3161: 3243:, Translated by Wolter, Allan B., OFM, and Felix Alluntis, Washington, D.C.: The Catholic University of America Press, 1975. 10063: 9827: 9747: 8434: 2698:

described how he saw the court of New College full of pages from Scotus's work, "the wind blowing them into every corner."

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and his renowned argument for the existence of God. His commentary exists in several versions. The standard version is the

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I 39 §§49–53; (3) Scotus, rather, tries to formulate his contingency theory with the help of other works of Aristotle in

1918: 833:

The two other versions of the work are Scotus's notes for the Oxford lectures, recently transcribed and published as the

10078: 10058: 9978: 9968: 9933: 8795: 3274:, Translated by Etzkorn, Girard J., and Allan B. Wolter, OFM, St. Bonaventure, NY: The Franciscan Institute, 1997–1998. 2989:(Oxford Lectures: a revision of the lectures given at Oxford, books 1 and 2 summer 1300–1302, books 3 and 4, 1303–1304) 2554: 639:

in 1229–30. At that time there would have been about 270 people living there, of whom about 80 would have been friars.

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John Marenbon, "Aquinas, Radical Orthodoxy, and the Importance of Truth", in Wayne J. Hankey and Douglas Hedley, eds,

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was able to reconcile his religious calling and his vocation as a poet thanks to his reading of Duns Scotus. His poem

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IX, 19a23-25 can be interpreted like the Scotistic contingency theory; (2) Scotus himself does not refute Aristotle's

9993: 9928: 8469: 7203: 4406: 3451: 3371: 2278: 1422: 435: 4883: 10003: 8350: 7996: 6036: 3334: 2463:. The ascending series will either continue infinitely or we finally reach something which has nothing prior to it. 2304: 362: 279: 17: 3378:

Scotus is a good Aristotelian, in the sense that he believes that cognition always has an empirical starting point

2307:, the tendency to emphasize God's will and human freedom in all philosophical issues. The main difference between 10028: 9677: 8375: 7264: 6937: 6756: 6061: 5324: 5042: 3156:

Vol. I: Quaestiones super Porphyrius Isagoge et Aristoteles Categoriae, Franciscan Institute Publications, 1999.

1648: 636: 10008: 9998: 9943: 8715: 7965: 7503: 7437: 5986: 5037: 3887: 3817: 1217: 4497: 4149: 4137: 4124: 2488: 9533: 9443: 9418: 9329: 8827: 8740: 7991: 7878: 6846: 6006: 5686: 5083: 1462: 712: 445: 262: 7462: 6456: 6102: 4105:"We shall first set forth the arguments by which Aristotle proceeds to prove that God exists." SCG I, 13.2 2113: 1309: 802:, which contains nearly all the philosophical views and arguments for which he is well known, including the 9862: 8968: 8832: 8213: 7196: 5061: 3542: 2271: 2218: 1123:

that has no form whatsoever, or prime matter, as the stuff underlying all change, against Aquinas (cf. his

583: 3298:, translated by A. Vos, H. Veldhuis, E. Dekker, N.W. den Bok and A.J. Beck (ed.). Aldershot: Ashgate 2003. 2774:

The twentieth century saw a resurgence of interest in Scotus, with a range of assessments of his thought.

2138: 9988: 9737: 5961: 2744:. Scotism flourished well into the seventeenth century, and its influence can be seen in such writers as 2549:

be removed. The great philosophers and theologians of the West were divided on the subject (indeed, even

1958: 827: 624: 595: 10038: 9842: 9308: 8923: 8454: 8073: 7671: 7145: 7022: 6112: 6051: 5014: 2148: 1294: 5875: 5855: 3249:, Translated by Wolter, Allan B., OFM, Washington, DC: The Catholic University of America Press, 1986. 2830:

Later philosophers in the sixteenth century were less complimentary about his work and accused him of

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The Opera Theologica of John Duns Scotus. Proceedings of "The Quadruple Congress" on John Duns Scotus

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are formally distinct from the Divine essence. Similarly, the distinction between the 'thisness' or

9852: 9787: 8396: 7871: 7808: 7621: 6649: 6471: 6446: 6026: 5219: 5111: 5054: 3524: 3328: 1563: 1319: 1289: 1107:) for we never know whether something exists unless we have some concept of what we know to exist. 3284:

John Duns Scotus. A Treatise on Potency and Act. Questions on the Metaphysics of Aristotle Book IX

2752:. Interest dwindled in the eighteenth century, and the revival of scholastic philosophy, known as 892:

Explicit Scriptum super Primum Sententiarum: editum a fratre Johanne Duns: ordinis fratrum minorum

497:", that existence is the most abstract concept we have, applicable to everything that exists; the 9717: 9647: 9528: 9313: 8993: 8277: 8218: 8185: 7711: 7349: 7324: 6423: 6137: 6081: 6001: 5397: 4690:

Honnefelder Ludger, Möhle Hannes, Speer Andreas, Kobusch Theo, Bullido del Barrio Susana (eds.),

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Duns Scoti Quaestiones in librum Porphyrii Isagoge et Quaestiones super Praedicamenta Aristotelis

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Vol. V: Quaestiones super Secundum et Tertium de Anima. Franciscan Institute Publications, 2006.

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I, De Ordinatione Ioannis Duns Scoti disquisitio historico critica. Prologus totius operis, 1950.

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Duns Scotus's age is based on the first certain date for his life, that of his ordination to the

7354: 4227:"Ceremonia de Reconocimiento del Culto Litúrgico a Duns Escoto y Beatificación de Dina Bélanger" 3986: 2361:. Buridan's judgment is all the more possible because of at least four reasons: (1) Aristotle's 1883: 1017:

thesis on Scotus is only half true, as the second part is actually based on the work by Erfurt.

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IX. For example, John Buridan (ca. 1300–1362) thought the Scotistic contingency theory was an

550: 9918: 9777: 9687: 9558: 9248: 9193: 9188: 9146: 9074: 9008: 8938: 8484: 8479: 8459: 8261: 7974: 7752: 7681: 6992: 6927: 6741: 6600: 6436: 6147: 6066: 5935: 5930: 5880: 5357: 5200: 5049: 4003: 3685: 3394: 2824: 2816: 2759: 2571: 2530: 1938: 1643: 1583: 1558: 1366: 1131:

2, d. 12, q. un.), 2) that not all created substances are composites of form and matter (cf.

1035: 883: 773: 659: 506: 399: 378: 283: 53: 6192: 4844:"The Difference between Scotus and Turretin in Their Formulation of the Doctrine of Freedom" 4056:"The Difference between Scotus and Turretin in Their Formulation of the Doctrine of Freedom" 4032: 3636: 3594: 3312:, Translated by Lloyd A. Newton, Washington, DC: Catholic University of America Press, 2014. 1948: 1923: 1479: 1082:), as a univocal notion, was for him the first object of the intellect. The doctrine of the 9923: 9885: 9822: 9283: 9258: 9183: 8881: 8573: 8474: 8464: 8429: 8327: 8306: 8195: 7818: 7788: 7452: 7319: 7304: 7274: 7227: 7130: 7125: 7062: 7007: 6811: 6766: 6701: 6461: 6451: 6415: 6323: 6293: 6242: 5920: 5805: 5735: 5525: 5500: 5480: 5460: 5422: 5417: 5382: 5264: 5158: 2706: 2559: 2038: 1828: 1793: 1763: 1733: 1703: 1598: 1494: 1314: 1304: 1225: 1119:, with three important strong theses that differentiate him. He held: 1) that there exists 699:, his departure was sudden and unexpected. He was relaxing or talking with students in the 576: 521: 501:, a way of distinguishing between different formalities of the same thing; and the idea of 228: 31: 6308: 5840: 4714:

John Duns Scotus, Philosopher. Proceedings of "The Quadruple Congress" on John Duns Scotus

4707:

Postmodernity and Univocity - A Critical Account of Radical Orthodoxy and John Duns Scotus

3572: 2133: 8: 9667: 9503: 9468: 9448: 9403: 9218: 9208: 9178: 8770: 8543: 8332: 8287: 8251: 8203: 8175: 7803: 7572: 7493: 7344: 7219: 7032: 6952: 6821: 6565: 6519: 6476: 6298: 6262: 6232: 5996: 5900: 5740: 5701: 5681: 5609: 5495: 5304: 5147: 5134: 5123: 4973:

Local history site of Blessed John Duns Scotus's birthplace, Duns, Berwickshire, Scotland

4399:

Postmodernity and Univocity: A Critical Account of Radical Orthodoxy and John Duns Scotus

2863: 2805: 2687: 2534: 2500: 2103: 1973: 1853: 1788: 1593: 1521: 1400: 1389: 1324: 1161: 815: 681: 647: 632: 620: 245: 231: 102: 9383: 6876: 6343: 5800: 4459: 3296:

Duns Scotus on Divine Love: Texts and Commentary on Goodness and Freedom, God and Humans

2847: 2028: 1988: 1943: 894:

Printed versions of scholastic manuscripts became popular in the late fifteenth century.

9857: 9847: 9617: 9607: 9111: 9023: 8850: 8760: 8587: 8510: 8296: 8241: 8180: 8143: 8044: 7918: 7656: 7528: 7508: 7377: 7339: 7269: 7249: 7165: 7120: 7079: 7074: 6967: 6801: 6781: 6711: 6590: 6570: 6373: 6313: 5925: 5865: 5835: 5750: 5745: 5614: 5510: 5407: 5387: 5347: 5289: 5254: 5249: 5093: 4619: 4268: 2797: 2793: 2675: 2667: 2246: 2173: 1798: 1778: 1748: 1698: 1573: 1568: 1516: 1331: 1181: 1083: 926: 807: 803: 677: 498: 494: 358: 354: 255: 194:

Books, a vision of the Blessed Virgin Mary, the moon on the chest of a Franciscan friar

179: 6107: 5765: 5666: 3255:, Translated by Wolter, Allan B., OFM, Indianapolis: Hackett Publishing Company, 1987. 3153:

OPERA PHILOSOPHICA (= OP). St. Bonaventure, NY: The Franciscan Institute:, 1997–2006:

2678:(died 1333), and John of Bassolis (died 1347), supposedly Scotus's favourite student. 2621:. In the 19th century, the process was started seeking his recognition as such by the 1878: 631:

to the castle, the bailey and the old wall, where the Friars Minor had moved when the

9897: 9627: 9543: 9498: 9084: 9053: 8862: 8822: 8750: 8735: 8710: 8533: 8523: 8165: 8108: 8014: 7953: 7641: 7547: 7472: 7177: 7100: 7067: 7047: 7017: 7012: 6881: 6856: 6836: 6831: 6806: 6696: 6681: 6628: 6585: 6557: 6303: 6288: 6177: 6041: 5981: 5915: 5910: 5905: 5826: 5795: 5775: 5661: 5619: 5599: 5515: 5475: 5450: 5339: 5309: 5259: 5244: 4807: 4786: 4760: 4717: 4695: 4677: 4670: 4651: 4627: 4605: 4584: 4568: 4550: 4454: 4435: 4402: 4317: 4272: 4106: 4087: 3648: 3637: 3447: 3367: 3216: 3206: 3193: 3182: 3167: 3157: 2753: 2663: 2637: 2258: 2158: 2083: 2068: 2063: 2033: 2003: 1968: 1963: 1888: 1818: 1728: 1499: 1262: 1043: 1031: 655: 532: 483: 374: 314: 291: 149: 122: 9388: 6751: 6122: 6031: 5860: 5850: 4933: 3316:

Duns Scotus on Time and Existence: The Questions on Aristotle's "De interpretatione"

3024: 2529:

Perhaps the most influential point of Duns Scotus's theology was his defense of the

2123: 1928: 837:, the first book of which was probably written in Oxford in the late 1290s, and the 9523: 9508: 9488: 9288: 9100: 9043: 8705: 8563: 8406: 8246: 8078: 8039: 8033: 7934: 7651: 7636: 7582: 7513: 7432: 7427: 7002: 6987: 6932: 6922: 6816: 6746: 6736: 6623: 6608: 6431: 6212: 6207: 6132: 6117: 6097: 5885: 5810: 5671: 5555: 5540: 5520: 5465: 5445: 5432: 5377: 5269: 5101: 4968:

Article by Parthenius Minges on Scotists and Scotism at the Jacques Maritain Center

4742: 4431: 4260: 2852: 2839: 2722: 2671: 2198: 2193: 2188: 2163: 2093: 2018: 1843: 1753: 1658: 1633: 1603: 1371: 1279: 1010: 1002: 758: 696: 615: 471: 463: 406: 299: 287: 6328: 6217: 5956: 5755: 4978:

Online Galleries, History of Science Collections, University of Oklahoma Libraries

4911: 4163: 9637: 9568: 9553: 9473: 9453: 9428: 9238: 9048: 8983: 8775: 8671: 8449: 8444: 8439: 8342: 8301: 8170: 8061: 7894: 7467: 7442: 7387: 7110: 6786: 6776: 6771: 6686: 6654: 6644: 6338: 6227: 6162: 6152: 6076: 5971: 5966: 5870: 5845: 5676: 5656: 5629: 5624: 5594: 5535: 5279: 5106: 4940: 4915: 4801: 4754: 4736:

The Harmony of Goodness: Mutuality and Moral Living According to John Duns Scotus

4645: 4599: 4544: 4355: 4113: 4094: 3913: 3341: 2801: 2733: 2691: 2594: 2358: 2183: 2143: 2088: 2023: 2013: 1983: 1978: 1953: 1908: 1893: 1873: 1813: 1758: 1688: 1623: 994: 978: 954:

was lost for centuries but was recently rediscovered and edited by Giorgio Pini.

568: 490: 304: 275: 189: 132: 68: 5770: 4213:

Index ac status causarum beatificationis servorum dei et canonizationis beatorum

3873:"Univocity in Scotus's Quaestiones super Metaphysicam: The Solution to a Riddle" 3803:"Univocity in Scotus's Quaestiones super Metaphysicam: The Solution to a Riddle" 3133:

XVI, Lectura in Librum Primum Sententiarum. Prologus et Distinctiones 1–7, 1960.

1046:, arguing that things have a common nature – for example the humanity common to 9767: 9548: 9538: 9393: 9378: 9323: 9094: 8953: 8765: 8745: 8700: 8676: 8553: 8208: 7940: 7701: 7602: 7523: 7518: 7407: 7392: 7359: 7314: 7243: 6972: 6917: 6706: 6527: 6167: 6142: 6071: 6011: 5785: 5780: 5760: 5715: 5550: 5545: 5490: 5412: 5392: 5329: 5205: 5066: 4983: 4956: 4363: 2695: 2597:

recommended the reading of Duns Scotus's theology to modern theology students.

2550: 2504: 2303:

Scotus was an Augustinian-Franciscan theologian. He is usually associated with

2178: 2168: 1993: 1913: 1903: 1773: 1713: 1467: 1440: 1405: 1341: 1254: 1177: 527:("the subtle doctor") for his penetrating and subtle manner of thought. He was 475: 467: 451: 6252: 4198: 2128: 9912: 9837: 9563: 9513: 9478: 9458: 9438: 9003: 8755: 8666: 8658: 8548: 8489: 8128: 8123: 7778: 7498: 7447: 7334: 7309: 7298: 7042: 6897: 6841: 6796: 6676: 6618: 6532: 6481: 6466: 6348: 6318: 6247: 5940: 5895: 5634: 5604: 5505: 5485: 5470: 5362: 5352: 5239: 5152: 4946: 4746: 4665: 4641: 4312: 4287:

History of the Church of England from the Abolition of the Roman Jurisdiction

3954: 3680: 3493: 3390: 2789: 2749: 2641: 2606: 2538: 2078: 2008: 1823: 1808: 1768: 1683: 1638: 1628: 1489: 1415: 1361: 1336: 1145: 873: 865: 799: 762: 667: 528: 370: 267: 139: 43: 4716:, Part 1. Archa Verbi. Subsidia 3, Franciscan Institute Publications, 2010, 4567:, Part 2. Archa Verbi. Subsidia 4, Franciscan Institute Publications, 2012, 4472: 3057:(Of the Beginning of Things). An inauthentic work once attributed to Scotus. 9817: 9583: 9518: 9408: 9318: 9168: 9038: 8948: 8928: 8812: 8538: 8083: 8026: 8008: 7833: 7823: 7577: 7488: 7417: 7382: 7115: 6957: 6902: 6575: 6333: 6272: 6182: 5991: 5651: 5455: 5294: 5234: 4952:

Site about Duns Scotus of the Research Group John Duns Scotus (Utrecht, NL)

4694:, Part 3. Archa Verbi. Subsidia 5, Franciscan Institute Publications, 2011, 4422:

Williams, Thomas (2005). "The Doctrine of Univocity is True and Salutary".

3972: 3730: 3072: 2867: 2859: 2820: 2578: 2546: 2203: 1743: 1618: 1457: 1116: 1014: 338: 199: 145: 98: 6257: 6046: 4961: 4264: 3075:) Lyon, 1639; reprinted Hildesheim: Georg Olms Verlagsbuchhandlung, 1968. 1208: 711:

used by scholars for recreation – when orders arrived from the Franciscan

9573: 9493: 9423: 9151: 9079: 9058: 9013: 8978: 8933: 8904: 8528: 8518: 8223: 8020: 7986: 7838: 7676: 7607: 7592: 7567: 7533: 7422: 7402: 7397: 7329: 7259: 7135: 6947: 6942: 6907: 6871: 6861: 6851: 6826: 6791: 6726: 6716: 6267: 6237: 6202: 6197: 6172: 6157: 6127: 5725: 5720: 5697: 5584: 5565: 5530: 5440: 5229: 4750: 4385:

Deconstructing Radical Orthodoxy: Postmodern Theology, Rhetoric and Truth

4372:

Deconstructing Radical Orthodoxy: Postmodern Theology, Rhetoric and Truth

3734: 2809: 2659: 2610: 2567: 2213: 2208: 2118: 2108: 2098: 1998: 1833: 1803: 1738: 1718: 1354: 1071: 723: 708: 663: 627:, in a triangular area enclosed by Pennyfarthing Street and running from 599: 591: 560: 479: 326: 7188: 4980:

High resolution images of works by Duns Scotus in .jpg and .tiff format.

4448: 3139:

XVIII, Lectura in Librum Secundum Sententiarum. Distinctiones 1–6, 1982.

2717:

became, in the mouths of humanists and reformers, a term of abuse and a

2407:

deals with the unicity of the nature thus proved to exist. However, the

985:, leading him to doubt whether he had written any logical works at all. 9707: 9433: 9398: 9348: 9233: 9131: 9018: 8943: 8644: 8610: 7980: 7913: 7757: 7737: 7597: 7587: 7140: 6962: 6613: 6441: 6353: 5730: 5646: 5314: 5174: 4327:. Vol. 8 (11th ed.). Cambridge University Press. p. 671. 3733:(1866). "St. Bonaventure, Cardinal, Bishop, and Doctor of the Church". 3398: 3397:. New York: Robert Appleton Company. Retrieved September 27, 2019 from 3148:

XXI, Lectura in Librum Tertium Sententiarum. Distinctiones 18–40, 2004.

3142:

XIX, Lectura in Librum Secundum Sententiarum. Distinctiones 7–44, 1993.

2781: 2690:, probably due to its association with the Franciscans. In a letter to 1663: 1376: 1284: 1039: 970: 879: 869: 493:

and secular thought. The doctrines for which he is best known are the "

6384: 3136:

XVII, Lectura in Librum Primum Sententiarum. Distinctiones 8–45, 1966.

9867: 9832: 9812: 9358: 9243: 9173: 9126: 9089: 9028: 8958: 8805: 8622: 8600: 8558: 8424: 8419: 8414: 8365: 8355: 8118: 8096: 8067: 7959: 7908: 7798: 7706: 7696: 7666: 7105: 6977: 5889: 5575: 5169: 3145:

XX, Lectura in Librum Tertium Sententiarum. Distinctiones 1–17, 2003.

2745: 2633: 2541:, but it could not be seen how to resolve the problem that only with 1395: 1299: 1153: 1091: 1067: 811: 794: 781: 672: 502: 366: 62: 4843: 4647:

The Named God and the Question of Being: A Trinitarian Theo-ontology

4055: 3338:– early depictions of the Immaculate Conception in three generations 2640:

in 1991, who officially recognized his liturgical cult, effectively

981:

noted inconsistencies between these texts and his commentary on the

9807: 9368: 9223: 8998: 8963: 8617: 8605: 8595: 8568: 8360: 8113: 7762: 7747: 7732: 7727: 7646: 7254: 7160: 7057: 7027: 6721: 6580: 6547: 6368: 5789: 5367: 5319: 5224: 5214: 5184: 5164: 5128: 4900: 4215:(in Latin). Typis polyglottis vaticanis. January 1953. p. 116. 2729: 2622: 2489:

Authors/Duns Scotus/Ordinatio/Ordinatio I/D2/Q2B – The Logic Museum

2241: 1608: 1578: 1484: 1474: 1452: 1381: 1176:

Like other realist philosophers of the period (such as Aquinas and

1055: 1047: 1006: 662:. He took part in a disputation under the regent master, Philip of 572: 330: 7863: 4866: 9657: 9363: 9293: 9263: 9228: 9163: 9121: 9106: 8973: 8693: 8681: 8152: 7970: 7412: 6761: 6542: 6537: 5821: 5710: 5560: 5299: 5274: 5189: 5117: 5071: 4889: 4878: 3467: 2831: 2785: 2718: 2662:, but the influence of Scotus (as well as that of his arch-rival 2380: 2308: 1933: 1588: 1553: 1511: 1506: 1385: 1189: 1095: 1087: 961:, probably dating from 1300 to 1305; a work in natural theology ( 914: 900: 715:; Scotus left immediately, taking few or no personal belongings. 695:, probably in October 1307. According to the 15th-century writer 692: 613:

According to tradition, Duns Scotus was educated at a Franciscan

554:

Plaque commemorating Duns Scotus in the University Church, Oxford

514: 513:. The intellectual tradition derived from Scotus' work is called 271: 209: 205: 172: 168: 118: 936:, probably dating to around 1295. His commentary on Aristotle's 9253: 9203: 9116: 8988: 8050: 7279: 7084: 6691: 5402: 5284: 5179: 4298:

Catto, Jeremy, "Franciscan Learning in England, 1450–1540", in

2349:, but this one volition can be related to many opposite things 1693: 1653: 1613: 1144:

4, d. 11, q. 3, n. 54). He argued for an original principle of

1120: 643: 342: 158: 8873: 3973:"Scotus, John Duns | Internet Encyclopedia of Philosophy" 810:, less than numerical unity, individual nature or "thisness" ( 646:

by 1300, as he is listed among a group of friars for whom the

9758:

Concluding Unscientific Postscript to Philosophical Fragments

9353: 9303: 8800: 8102: 8089: 8002: 7947: 6912: 3736:

The Lives of the Fathers, Martyrs, and Other Principal Saints

3272:

Questions on the Metaphysics of Aristotle by John Duns Scotus

2954:(a set of notes concerning books II–X and XII of Aristotle's 2835: 2582: 2542: 1051: 993:) were also discovered to be mistakenly attributed. In 1922, 564: 539: 334: 4951: 4929:

Site of the International Scotistic Commission (Rome, Italy)

4316: 3606:

Brampton, C. K. (1964). "Duns Scotus at Oxford, 1288–1301".

3082:= VE) Civitas Vaticana: Typis Polyglottis Vaticanis, 1950–. 462: – 8 November 1308) was a Scottish Catholic priest and 212:, apologies, scholars, student, theologians and philosophers 9298: 9278: 9273: 9198: 9156: 9141: 5372: 2322:

I 39, §31): first, to consider the contingency in what is (

1723: 424: 418: 27:

Scottish Franciscan friar and philosopher (c. 1265/66–1308)

4741: 3124:

XIII, Ordinatio. Liber Quartus, Distinctiones 14–42, 2011.

3109:

VIII, Ordinatio. Liber Secundus. Distinctiones 4–44, 2001.

2885:

Blessed Duns Scotus: Defender of the Immaculate Conception

2705:

When in the sixteenth century the Scotists argued against

3127:

XIV, Ordinatio. Liber Quartus, Distinctiones 43–49, 2013.

973:

disputation probably dating to Advent 1306 or Lent 1307.

4928: 3787:

The Examined Report of the Paris Lecture, Reportatio I-A

3121:

XII, Ordinatio. Liber Quartus. Distinctiones 8–13, 2010.

3106:

VII, Ordinatio. Liber Secundus. Distinctiones 1–3, 1973.

9698:

A Treatise Concerning the Principles of Human Knowledge

4729:

Scotus for Dunces: An Introduction to the Subtle Doctor

3115:

X, Ordinatio. Liber Tertius. Distinctiones 26–40, 2007.

3112:

IX, Ordinatio. Liber Tertius. Distinctiones 1–17, 2006.

3103:

VI, Ordinatio. Liber Primus. Distinctiones 26–48, 1963.

845:), consisting of transcriptions of the lectures on the 654:(which included Scotland) requested faculties from the 3118:

XI, Ordinatio. Liber Quartus. Distinctiones 1–7, 2008.

3100:

V, Ordinatio. Liber Primus. Distinctiones 11–25, 1959.

3097:

IV, Ordinatio. Liber Primus. Distinctiones 4–10, 1956.

991:

In Librum Priorum Analyticorum Aristotelis Quaestiones

3443:

The Sheed & Ward Anthology of Catholic Philosophy

3091:

II, Ordinatio. Liber Primus. Distinctiones 1–2, 1950.

2792:. He came out of the Old Franciscan School, to which 2425:

It is produced either by itself, nothing, or another.

436: 427: 415: 412: 3259:

Duns Scotus' Parisian Proof for the Existence of God

2866:. The Radical Orthodox model has been questioned by 2780:

For some today, Scotus is one of the most important

2681: 1160:, an entity's 'thisness'), as opposed to the common 957:

In addition, there are 46 short disputations called

538:

Critics of Scotus' work described his followers as "

421: 4339:"The Duns philosopher who was the original 'dunce'" 3939:

Die Kategorien- und Bedeutungslehre des Duns Scotus

3513:, Indian Institute of Advanced Study, 2002, p. 109. 3290:

John Duns Scotus. Political and Economic Philosophy

3179:

Quaestiones super libros Metaphysicorum Aristotelis

2946:

Quaestiones super libros Metaphysicorum Aristotelis

2756:, was essentially a revival of Thomistic thinking. 2452:is not first, but also an effect, we return to 2). 1086:implies the denial of any real distinction between 860:By the time of Scotus, these 'commentaries' on the 489:Duns Scotus has had considerable influence on both 409: 8381:On Youth, Old Age, Life and Death, and Respiration 4756:The Cambridge History of Later Medieval Philosophy 4669: 4107:http://dhspriory.org/thomas/ContraGentiles1.htm#13 4088:http://dhspriory.org/thomas/ContraGentiles1.htm#13 2879:In 2012 Fernando Muraca directed for TVCO and the 2456:is produced either by itself, nothing, or another. 8586: 8509: 4947:Catholic Encyclopedia article on John Duns Scotus 4712:Ingham, Mary Beth CSJ, and Bychkof, OLef (eds.), 3757:K. J. Heilig, “Zum Tode des Johannes Duns Scot”, 3094:III, Ordinatio. Liber Primus. Distinctio 3, 1954. 3017:, Madrid, Biblioteca de Autores Cristianos, 1963) 2647: 2516:cognition, no cognition that is certain follows ( 2503:that had been defended earlier in the century by 2431:Not by itself, for an effect never causes itself. 9910: 5013: 4017: 3989:. 6 September 1308 – via Internet Archive. 3943:Duns Scotus's Doctrine of Categories and Meaning 3639:A history of Franciscan education (c. 1210–1517) 2964:(Early Oxford Lectures on the four books of the 2609:by the Order of Friars Minor, as well as in the 1156:" as the ultimate unity of a unique individual ( 4300:The Religious Orders in Pre-Reformation England 2553:sided with those who denied the doctrine). The 4829:The Philosophical Theology of John Duns Scotus 4498:"FiNews – FIs Producing John Duns Scotus Film" 3853:See the introduction to the critical edition: 2926:Octo quaestiones in duos libros Perihermeneias 2766:expresses Duns Scotus's ideas on "haecceity". 2445:is first, then we have reached the conclusion. 2381:Metaphysical argument for the existence of God 864:were no longer literal commentaries. Instead, 8889: 7879: 7204: 6400: 4999: 3739:. Vol. VII. Dublin: James Duffy. note 15 2279: 792:Scotus's great work is his commentary on the 9954:13th-century Scottish Roman Catholic priests 9949:14th-century Scottish Roman Catholic priests 8657: 4820:Wolter, Allan B. OFM and O'Neil, Blane OFM, 4624:A Companion to Philosophy in the Middle Ages 4598:Frank, William A.; Wolter, Allan B. (1995). 4249:"Early Scotists at Paris: A Reconsideration" 3796: 3794: 3241:God and Creatures. The Quodlibetal Questions 2921:Quaestiones in I et II librum Perihermeneias 2390:is the most complete and final version, the 4650:. Louisville: Westminster John Knox Press. 4618: 4604:. West Lafayette: Purdue University Press. 4597: 2974:Book 3 (probably written in Paris, 1303–04) 2736:in later editions of his work, such as the 2466:An infinite ascending series is impossible. 2428:Not by nothing, for nothing causes nothing. 8896: 8882: 7886: 7872: 7211: 7197: 6407: 6393: 5006: 4992: 4838:, Franciscan Institute Publications, 2003. 4831:, IUthaca, Cornell University Press, 1990. 4824:, Franciscan Institute Publications, 1993. 4777:, Franciscan Institute Publications, 1995. 4738:, Franciscan Institute Publications, 1997. 4731:, Franciscan Institute Publications, 2003. 4458: 3431:. Oxford: Oxford University Press, p. 53). 2487:For more on this argument, see especially 2345:) whatever he wills. God has one volition 2286: 2272: 61: 10024:Academic staff of the University of Paris 7784:Shahab al-Din Yahya ibn Habash Suhrawardi 7218: 4806:. Cambridge: Cambridge University Press. 4785:. Edinburgh: Edinburgh University Press. 4759:. Cambridge: Cambridge University Press. 4664: 4246: 3987:"John Duns Scotus Philosophical Writings" 3791: 3703:. Cambridge University Press, 2002, p. 3. 3414:. Cambridge University Press, 2002, p. 2. 3181:Franciscan Institute Publications, 2004. 1034:. Scotus is generally considered to be a 594:, England, on 17 March 1291. The minimum 10069:Venerated Catholics by Pope John Paul II 4962:The Realist Ontology of John Duns Scotus 4799: 4421: 4311: 3605: 3522: 3278:John Duns Scotus. Four Questions on Mary 3015:Obras del Doctor Sutil, Juan Duns Escoto 2823:, Archbishop of Canterbury (died 1292), 2652: 2524: 1070:in asserting that the subject matter of 878: 849:given by Scotus when he was in Paris. A 549: 10034:13th-century Roman Catholic theologians 7555: 6414: 4193: 4191: 4189: 4168:The Stanford Encyclopedia of Philosophy 3547:The Stanford Encyclopedia of Philosophy 3529:The Stanford Encyclopedia of Philosophy 3366:. Oxford University Press. p. 18. 2478:proof, Scotus argues the following way: 2394:proof is usually offered. However, the 1030:Scotus' view of universals is known as 14: 9911: 6007:Wilhelm Emmanuel Freiherr von Ketteler 4803:The Cambridge Companion to Duns Scotus 4775:The Ethical Theory of John Duns Scotus 4490: 4199:"The Life of Blessed John Duns Scotus" 4161: 3729: 3701:The Cambridge Companion to Duns Scotus 3412:The Cambridge Companion to Duns Scotus 2916:Quaestiones in librum Praedicamentorum 2411:version concludes with this argument. 684:over the taxation of church property. 9728:Prolegomena to Any Future Metaphysics 8877: 8728: 8637: 7867: 7192: 6388: 4987: 4934:Bibliography on Duns Scotus from 1950 4640: 4578: 4396: 4205: 3906: 3770: 3675: 3673: 3634: 3540: 3511:Signification in language and culture 3359: 3303:Early Oxford Lecture on Individuation 3266:Contingency and Freedom. Lectura I 39 3085:ORDINATIO (complete critical edition) 2499:Scotus argued against the version of 1171: 1115:Scotus elaborates a distinct view on 1061: 450: 9828:Interpretations of quantum mechanics 9748:The World as Will and Representation 8435:On Melissus, Xenophanes, and Gorgias 7657:Ikhwan al-Safa' (Brethren of Purity) 4909: 4442: 4186: 3870: 3800: 3247:Duns Scotus on the Will and Morality 3234:A Treatise on God as First Principle 2911:Quaestiones super Porphyrii Isagogem 2769: 987:The Questions on the Prior Analytics 642:Duns Scotus appears to have been in 10044:Beatifications by Pope John Paul II 7893: 4921:Stanford Encyclopedia of Philosophy 4905:Internet Encyclopedia of Philosophy 4895:Internet Encyclopedia of Philosophy 4841: 4780: 4676:. Oxford: Oxford University Press. 4583:. Oxford: Oxford University Press. 4542: 4506:Franciscan Friars of the Immaculate 4247:Courtenay, William (January 2012). 4053: 3960:Stanford Encyclopedia of Philosophy 3918:Stanford Encyclopedia of Philosophy 3503: 3473:Internet Encyclopedia of Philosophy 3466: 3310:Questions on Aristotle's Categories 3253:Duns Scotus: Philosophical Writings 2881:Franciscan Friars of the Immaculate 2874: 2694:about his visit to Oxford in 1535, 2686:His reputation suffered during the 575:, where his uncle, Elias Duns, was 24: 9959:Alumni of the University of Oxford 9939:People from Duns, Scottish Borders 8796:Transmission of the Greek Classics 4836:Scotus and Ockham. Selected Essays 4822:John Duns Scotus: Mary's Architect 4783:The Philosophy of John Duns Scotus 4672:The Oxford Companion to Philosophy 4536: 4152:(See paragraph 56) logicmuseum.com 3670: 3565:"People of Note: John Duns Scotus" 3468:"Anselm of Canterbury (1033–1109)" 3446:. Rowman & Littlefield. 2005. 3023:(Treatise on the First Principle) 2952:Notabilia Scoti super Metaphysicam 2897:Works in rough chronological order 2658:13th-century Franciscans followed 2605:Duns Scotus was long honored as a 2494: 757:The story about Duns Scotus being 666:in 1300–01. He began lecturing on 25: 10095: 10054:14th-century venerated Christians 10049:13th-century venerated Christians 8470:The Situations and Names of Winds 4957:Thomas Williams's pages on Scotus 4859: 4581:Duns Scotus's Theory of Cognition 4528:Bulletin de philosophie médiévale 4002:I iii 1–2, quoted in Grenz 2005, 3718:Opus super IV libros Sententiarum 3363:Duns Scotus's Theory of Cognition 2940:Quaestiones super libros De anima 2682:Sixteenth to nineteenth centuries 1005:, a 14th-century logician of the 9891: 9881: 9880: 8856: 8846: 8845: 7171: 7159: 7053:Stratification of emotional life 6502: 6496: 6490: 6367: 4877: 4865: 4436:10.1111/j.1468-0025.2005.00298.x 4150:Duns Scotus – Ordinatio I/D2/Q2B 4138:Duns Scotus – Ordinatio I/D2/Q2B 4125:Duns Scotus – Ordinatio I/D2/Q2B 3841:See e.g. Wolter 1995, p. 76 and 3335:Virgin and Child with Saint Anne 2931:Quaestiones in libros Elenchorum 2459:From 3) and 4), we say another, 2252: 2240: 1248: 1240: 1232: 1207: 1152:2, d. 3, pars 1, qq. 1–6), the " 1110: 571:of the Order of Friars Minor at 563:in Scotland, is now marked by a 405: 10014:Scottish scholars and academics 9984:Latin commentators on Aristotle 9678:Meditations on First Philosophy 8903: 8376:On Length and Shortness of Life 7265:Pseudo-Dionysius the Areopagite 5325:Pseudo-Dionysius the Areopagite 4903:entry by Alexander Hall in the 4848:Westminster Theological Journal 4520: 4465: 4415: 4390: 4377: 4349: 4331: 4305: 4292: 4279: 4240: 4219: 4174: 4155: 4143: 4130: 4118: 4099: 4080: 4070: 4060:Westminster Theological Journal 4047: 4008: 3993: 3979: 3965: 3948: 3932: 3923: 3864: 3847: 3835: 3779: 3764: 3751: 3723: 3706: 3693: 3661: 3627: 3618: 3599: 3587: 3557: 3534: 3500:, Oxford UP, 1986, p. 35 n. 13. 2891: 2784:theologians and the founder of 2434:Therefore, by another; call it 1186:distinctio formalis a parte rei 780:, says that Scotus was also at 7966:Correspondence theory of truth 7438:Petrus Peregrinus de Maricourt 5038:History of the Catholic Church 4964:with an annotated bibliography 4892:entry by Jeffrey Hause in the 3903:, although this is speculative 3516: 3487: 3460: 3434: 3423:He has long been claimed as a 3417: 3404: 3383: 3353: 2648:Later reputation and influence 2298: 1020: 13: 1: 10019:Medieval Scottish theologians 9974:14th-century writers in Latin 9964:13th-century writers in Latin 8312:Constitution of the Athenians 5687:Giovanni Pico della Mirandola 5084:History of Christian theology 4086:Summa Contra Gentiles, I, 13 3071:, so-called after its editor 3013:(edited by Felix Alluntis in 2600: 2577:Scotus's argument appears in 997:showed that the logical work 886:from the edition of Scotus's 610:, in Berwickshire, Scotland. 456: 87: 72: 9863:Philosophy of space and time 8214:On Generation and Corruption 5015:History of Catholic theology 4890:John Duns Scotus (1266–1308) 4626:. Cambridge: Blackwell Pub. 4622:; Noone, Timothy B. (2003). 3957:entry by Jack Zupko in the 3541:Spade, Paul Vincent (2018), 3021:Tractatus de Primo Principio 2545:'s death would the stain of 7: 10064:Franciscan beatified people 9738:The Phenomenology of Spirit 6645:Theological intellectualism 4360:L'Écriture et la différence 3861:, I), xxix–xxxiv, xli–xlii. 3785:See the Bibliography under 3429:A History of Merton College 3322: 2948:(1298–1300?; revised later) 2581:'s 1854 declaration of the 1199: 1125:Quaestiones in Metaphysicam 828:Battle of Wadi al-Khazandar 744:(Scotland brought me forth. 10: 10100: 10084:University of Paris alumni 10074:British critics of atheism 8455:On Marvellous Things Heard 8074:Potentiality and actuality 7023:Principle of double effect 6113:Pierre Teilhard de Chardin 6103:Reginald Garrigou-Lagrange 5388:Transubstantiation dispute 4753:; Stump, Eleonore (1982). 4601:Duns Scotus, Metaphysician 4025:"Blessed John Duns Scotus" 3633:Vos 2006, p. 27. See also 2958:, discovered only in 1996) 2564:potuit, decuit, ergo fecit 2422:Something can be produced. 2324:de contingentia in entibus 1295:Principle of Double Effect 1025: 720:Church of the Friars Minor 520:Duns Scotus was given the 29: 10079:Scottish writers in Latin 10059:Scottish beatified people 9979:14th-century philosophers 9969:13th-century philosophers 9934:Aristotelian philosophers 9876: 9800: 9599: 9339: 9067: 8911: 8841: 8818:Commentaries on Aristotle 8788: 8502: 8405: 8389: 8341: 8320: 8286: 8270: 8232: 8194: 8151: 8142: 7927: 7901: 7851: 7771: 7743:Abu l-Barakat al-Baghdadi 7720: 7692:Abu Sulayman al-Sijistani 7652:Abu Bakr al-Razi (Rhazes) 7629: 7620: 7563:Isaac Israeli ben Solomon 7546: 7481: 7368: 7288: 7235: 7226: 7154: 7093: 6890: 6667: 6637: 6599: 6556: 6518: 6511: 6488: 6422: 6362: 6281: 6090: 5949: 5819: 5695: 5574: 5431: 5338: 5198: 5092: 5030: 5021: 4800:Williams, Thomas (2002). 4368:Différence et répétition, 4362:, (Paris, 1967), p. 216; 3720:II, d. 44, q. 1 f. 161va. 3523:Williams, Thomas (2019), 3011:Quaestiones Quodlibetales 3007:(Paris Lectures, 1302–07) 2971:Books 1 and 2 (1300–1301) 2764:As Kingfishers Catch Fire 2314:Scotus gave the lecture, 967:Quaestiones Quodlibetales 389: 385: 348: 320: 310: 298: 261: 251: 241: 237: 224: 216: 198: 188: 178: 155: 138: 128: 108: 83: 60: 41: 9994:Philosophers of language 9929:Augustinian philosophers 9853:Philosophy of psychology 9788:Simulacra and Simulation 7809:Abd al-Latif al-Baghdadi 7702:Ibn al-Haytham (Alhazen) 7637:Jabir ibn Hayyan (Geber) 6027:Matthias Joseph Scheeben 5220:Athanasius of Alexandria 5112:First Epistle of Clement 4939:17 February 2023 at the 4901:Scotus: Knowledge of God 4136:See paragraphs 46–55 at 3912:Thomas Williams (2009). 3886:: 69–110. Archived from 3816:: 69–110. Archived from 3773:Historia Vitae et Mortis 3699:Williams, Thomas (ed.). 3410:Williams, Thomas (ed.). 3347: 3329:Oxford Franciscan school 2855:termed 'onto-theology'. 2834:. This led to the word " 2593:During his pontificate, 767:Historia vitae et mortis 625:St Ebbe's Church, Oxford 30:Not to be confused with 10004:Scholastic philosophers 9718:Critique of Pure Reason 8186:Sophistical Refutations 7672:Abu Ya'qub al-Sijistani 7667:Al-Farabi (Alpharabius) 7350:Dominicus Gundissalinus 7325:Richard of Saint Victor 6650:Theological voluntarism 6138:Dietrich von Hildebrand 6002:Giovanni Maria Cornoldi 5876:Jacques-Bénigne Bossuet 5856:Mary of Jesus of Ágreda 5398:Paulinus II of Aquileia 5393:Predestination disputes 4734:Ingham, Mary Beth CSJ, 4727:Ingham, Mary Beth CSJ, 4709:, Fortress press, 2014. 4668:(1995). "Duns Scotus". 4579:Cross, Richard (2014). 4543:Bos, Egbert P. (1998). 4387:(Ashgate, 2005), p. 56. 4374:(Ashgate, 2005), p. 56. 4324:Encyclopædia Britannica 4162:Pasnau, Robert (2011). 4112:20 October 2012 at the 4093:20 October 2012 at the 3771:Bacon, Francis (1638). 3360:Cross, Richard (2014). 2999:Collationes parisienses 2418:I.2.43 runs like this: 2305:theological voluntarism 1411:Theological determinism 933:De sophisticis elenchis 787: 652:ecclesiastical province 545: 363:Theological voluntarism 280:Theological voluntarism 10029:Franciscan theologians 9309:Type–token distinction 9137:Hypostatic abstraction 8919:Abstract object theory 8371:On Divination in Sleep 8057:Horror vacui (physics) 7855:Renaissance philosophy 7829:Qutb al-Din al-Shirazi 7814:Athir al-Din al-Abhari 7166:Catholicism portal 6374:Catholicism portal 6223:Hans Urs von Balthasar 6022:Tommaso Maria Zigliara 5962:Félicité de La Mennais 5641:The Cloud of Unknowing 5142:The Shepherd of Hermas 4882:Quotations related to 4834:Wolter, Allan B. OFM, 4827:Wolter, Allan B. OFM, 4705:Horan, Daniel P. OFM, 4563:Cross, Richard (ed.), 4397:Horan, Daniel (2014). 3871:Pini, Giorgio (2005). 3801:Pini, Giorgio (2005). 3005:Reportatio parisiensis 2993:Collationes oxonienses 2738:principle of explosion 2644:him on 20 March 1993. 2485: 2247:Catholicism portal 1599:Gregory (of Nazianzus) 1463:Christian Neoplatonism 1074:is "being qua being" ( 1009:. Thus the claim that 895: 839:Reportatio parisiensis 778:Merton College, Oxford 726:bears the Latin poem: 707:– an open area of the 680:in his feud with King 555: 10009:Scottish philosophers 9999:Catholic philosophers 9944:Scottish Friars Minor 9898:Philosophy portal 9778:Being and Nothingness 9194:Mental representation 8863:Philosophy portal 8485:Rhetoric to Alexander 7753:Ayn al-Quzat Hamadani 7748:Ibn Bajjah (Avempace) 7220:Medieval philosophers 7178:Philosophy portal 6993:Infused righteousness 6148:Marie-Dominique Chenu 6067:Marie-Joseph Lagrange 6052:Désiré-Joseph Mercier 5936:Clement Mary Hofbauer 5931:Johann Michael Sailer 5358:Maximus the Confessor 5050:History of the papacy 4842:Woo, B. Hoon (2016). 4781:Vos, Antonie (2006). 4549:. Amsterdam: Rodopi. 4530:, 38 (1996), 141–142. 4265:10.1353/frc.2012.0009 4164:"Divine Illumination" 4054:Woo, B. Hoon (2016). 3759:Historisches Jahrbuch 3686:Catholic Encyclopedia 3543:"Medieval Philosophy" 3395:Catholic Encyclopedia 2825:Richard of Middletown 2817:Matthew of Aquasparta 2760:Gerard Manley Hopkins 2721:for one incapable of 2653:Later medieval period 2572:Gerard Manley Hopkins 2531:Immaculate Conception 2525:Immaculate Conception 2480: 2259:Philosophy portal 1078:). Being in general ( 999:De modis significandi 882: 747:England sustained me. 553: 507:Immaculate Conception 452:[dunsˈskɔtus] 379:Immaculate Conception 284:Philosophical realism 9823:Feminist metaphysics 8574:Andronicus of Rhodes 8475:On Virtues and Vices 8430:On Indivisible Lines 8351:Sense and Sensibilia 8321:Rhetoric and poetics 8134:mathematical realism 7819:Nasir al-Din al-Tusi 7789:Fakhr al-Din al-Razi 7763:Ibn Rushd (Averroes) 7738:Al-Ghazali (Algazel) 7453:Godfrey of Fontaines 7355:Gilbert de la Porrée 7320:Hugh of Saint Victor 7305:Anselm of Canterbury 7275:John Scotus Eriugena 7126:Doctor of the Church 7008:Ontological argument 6324:Raniero Cantalamessa 6294:Alice von Hildebrand 6243:Edward Schillebeeckx 5921:Maria Gaetana Agnesi 5806:Lawrence of Brindisi 5736:Francisco de Vitoria 5526:Beatrice of Nazareth 5501:Hugh of Saint Victor 5481:Bernard of Clairvaux 5461:Anselm of Canterbury 5423:John Scotus Eriugena 5418:Paschasius Radbertus 5265:Gregory of Nazianzus 5159:Epistle to Diognetus 4231:Vatican News Service 3716:. William Vorilong, 3635:Roest, Bert (2000). 3575:on 27 September 2007 3509:Harjeet Singh Gill, 3227:English translations 2995:(1303–04 or 1305–08) 2788:, a special form of 2740:, now attributed to 2707:Renaissance humanism 2625:, on the basis of a 2560:Anselm of Canterbury 1495:Second scholasticism 855:reportatio examinata 446:Ecclesiastical Latin 229:University of Oxford 32:John Scotus Eriugena 9668:Daneshnameh-ye Alai 9179:Linguistic modality 8544:Strato of Lampsacus 8176:Posterior Analytics 7928:Ideas and interests 7728:Ibn Sina (Avicenna) 7647:Al-Kindi (Alkindus) 7573:Solomon ibn Gabirol 7494:Marsilius of Inghen 7345:Bernard of Chartres 6953:Divine illumination 6609:Augustinian realism 6477:Theological virtues 6416:Catholic philosophy 6299:Carlo Maria Martini 6263:Johann Baptist Metz 6233:Frederick Copleston 6057:Friedrich von Hügel 6017:Joseph Hergenröther 5997:Gaetano Sanseverino 5977:Ignaz von Döllinger 5901:Nicolas Malebranche 5741:Thomas of Villanova 5702:Counter-Reformation 5682:Girolamo Savonarola 5496:Hildegard of Bingen 5305:Cyril of Alexandria 5148:Aristides of Athens 5135:Epistle of Barnabas 5124:Ignatius of Antioch 5062:Ecumenical councils 4620:Gracia, Jorge J. E. 3893:on 28 December 2014 3823:on 28 December 2014 3498:Wyclif in His Times 3389:Walker, L. (1912). 3025:English Translation 2977:Book 4 (not extant) 2864:Catherine Pickstock 2806:William of Melitona 2688:English reformation 1325:Liberation Theology 1226:Catholic philosophy 822:(also known as the 814:), his critique of 765:reported it in his 733:Anglia me suscepit. 682:Philip IV of France 658:for the hearing of 648:provincial superior 633:University of Paris 621:medieval university 522:scholastic accolade 455:, "Duns the Scot"; 246:Medieval philosophy 232:University of Paris 9989:Scottish logicians 9858:Philosophy of self 9848:Philosophy of mind 9112:Embodied cognition 9024:Scientific realism 8588:Islamic Golden Age 8511:Peripatetic school 8297:Nicomachean Ethics 7992:Future contingents 7529:Lambertus de Monte 7509:Francesc Eiximenis 7378:Robert Grosseteste 7340:Alexander of Hales 7270:Isidore of Seville 7250:Augustine of Hippo 7121:Islamic philosophy 7075:Trademark argument 6968:Formal distinction 6918:Augustinian values 6591:Analytical Thomism 6571:Christian humanism 6314:Alasdair MacIntyre 6193:Nouvelle théologie 6082:Thérèse of Lisieux 5926:Alfonso Muzzarelli 5866:Jean-Jacques Olier 5836:Tommaso Campanella 5751:Francisco de Osuna 5746:Ignatius of Loyola 5615:Catherine of Siena 5511:Robert Grosseteste 5408:Benedict of Aniane 5348:Isidore of Seville 5290:Augustine of Hippo 5255:Cyril of Jerusalem 5250:Hilary of Poitiers 4943:by Tobias Hoffmann 4912:"John Duns Scotus" 4910:Williams, Thomas. 4401:. Fortress Press. 4253:Franciscan Studies 3955:"Thomas of Erfurt" 3914:"John Duns Scotus" 3859:Opera philosophica 3681:"John Duns Scotus" 3643:. Brill. pp. 3614:(Annual II): 5–20. 3608:Franciscan Studies 3525:"John Duns Scotus" 3308:John Duns Scotus. 3301:John Duns Scotus. 3264:John Duns Scotus, 3239:John Duns Scotus, 3232:John Duns Scotus, 3055:De Rerum Principio 2968:of Peter Lombard) 2798:Alexander of Hales 2794:Haymo of Faversham 2676:William of Alnwick 2668:Francis of Mayrone 2409:De Primo Principio 2388:De Primo Principio 2367:De Interpretatione 2363:De Interpretatione 2355:De Interpretatione 2338:De Interpretatione 1604:Gregory (of Nyssa) 1332:Christian Humanism 1182:formal distinction 1172:Formal distinction 1103:) and what it is ( 1084:univocity of being 1062:Univocity of being 963:De primo principio 896: 808:formal distinction 804:univocity of being 753:Cologne holds me.) 739:Colonia me tenet." 730:"Scotia me genuit. 678:Pope Boniface VIII 623:), a house behind 598:age for receiving 556: 499:formal distinction 495:univocity of being 381:of the Virgin Mary 369:as a principle of 359:Formal distinction 355:Univocity of being 256:Western philosophy 10039:Premature burials 9906: 9905: 9085:Category of being 9054:Truthmaker theory 8871: 8870: 8823:Metabasis paradox 8784: 8783: 8724: 8723: 8711:Pietro Pomponazzi 8653: 8652: 8633: 8632: 8582: 8581: 8534:Eudemus of Rhodes 8524:Clearchus of Soli 8498: 8497: 8166:On Interpretation 8109:Temporal finitism 7997:Genus–differentia 7954:Category of being 7861: 7860: 7847: 7846: 7616: 7615: 7542: 7541: 7473:William of Ockham 7186: 7185: 7101:Catholic theology 7048:Seven deadly sins 7018:Peripatetic axiom 6928:Cartesian dualism 6663: 6662: 6629:Scotistic realism 6586:Neo-scholasticism 6382: 6381: 6309:Gustavo Gutiérrez 6304:Pope Benedict XVI 6289:Pope John Paul II 6188:Josemaría Escrivá 6178:Henri Daniel-Rops 6062:Vladimir Solovyov 6042:Neo-scholasticism 5982:John Henry Newman 5916:Louis de Montfort 5911:Alphonsus Liguori 5906:Giambattista Vico 5841:Pierre de Bérulle 5827:French Revolution 5796:Robert Bellarmine 5776:John of the Cross 5662:Julian of Norwich 5620:Bridget of Sweden 5610:John of Ruusbroec 5600:William of Ockham 5516:Francis of Assisi 5506:Dominic de Guzmán 5476:Decretum Gratiani 5451:Berengar of Tours 5340:Early Middle Ages 5310:Peter Chrysologus 5260:Basil of Caesarea 5245:Ephrem the Syrian 5185:Antipope Novatian 4870:Works related to 4813:978-0-521-63563-9 4792:978-0-7486-2462-1 4766:978-0-521-36933-6 4743:Kretzmann, Norman 4722:978-3-402-10213-8 4700:978-3-402-10215-2 4683:978-0-19-866132-0 4657:978-0-664-22204-8 4633:978-0-631-21672-8 4611:978-1-55753-072-1 4590:978-0-19-968488-5 4573:978-3-402-10214-5 4556:978-90-420-0081-0 4302:, ed. Clarke 2002 3654:978-90-04-11739-6 3221:978-1-57659-150-5 3211:978-1-57659-193-2 3198:978-0-8132-1422-1 3187:978-1-57659-124-6 3172:978-1-57659-122-2 3162:978-1-57659-121-5 2808:(died 1260), St. 2770:Twentieth century 2754:neo-Scholasticism 2734:pseudographically 2664:William of Ockham 2638:Pope John Paul II 2359:Aristotelian view 2296: 2295: 2229: 2228: 2114:Garrigou-Lagrange 1423:Divine Attributes 1138:forma corporeitas 1076:ens inquantum ens 1038:(as opposed to a 1032:Scotistic realism 750:France taught me. 736:Gallia me docuit. 656:Bishop of Lincoln 533:Pope John Paul II 484:William of Ockham 393: 392: 375:Scotistic realism 315:William of Ockham 311:Doctoral students 292:Scotistic realism 219:Philosophy career 165:Franciscan Church 150:Pope John Paul II 129:Venerated in 123:Holy Roman Empire 116:(aged 41–42) 16:(Redirected from 10091: 9896: 9895: 9894: 9884: 9883: 9793: 9783: 9773: 9763: 9753: 9743: 9733: 9723: 9713: 9703: 9693: 9683: 9673: 9663: 9653: 9643: 9633: 9623: 9613: 9289:Substantial form 9101:Cogito, ergo sum 9044:Substance theory 8898: 8891: 8884: 8875: 8874: 8861: 8860: 8859: 8849: 8848: 8726: 8725: 8706:Jacopo Zabarella 8655: 8654: 8635: 8634: 8584: 8583: 8564:Diodorus of Tyre 8507: 8506: 8149: 8148: 8079:Substance theory 8040:Moderate realism 8034:Minima naturalia 7935:Active intellect 7888: 7881: 7874: 7865: 7864: 7627: 7626: 7583:Abraham ibn Daud 7553: 7552: 7514:Nicholas of Cusa 7504:Albert of Saxony 7433:Boetius of Dacia 7428:Siger of Brabant 7233: 7232: 7213: 7206: 7199: 7190: 7189: 7176: 7175: 7174: 7164: 7163: 6988:Homo unius libri 6933:Cogito, ergo sum 6923:Cardinal virtues 6624:Moderate realism 6516: 6515: 6506: 6505: 6500: 6499: 6494: 6493: 6432:Cardinal virtues 6409: 6402: 6395: 6386: 6385: 6372: 6371: 6213:Emmanuel Mounier 6208:Bernard Lonergan 6133:Georges Bernanos 6118:Jacques Maritain 6098:G. K. Chesterton 5987:Henri Lacordaire 5886:Cornelius Jansen 5881:François Fénelon 5811:Francis de Sales 5801:Francisco Suárez 5672:Nicholas of Cusa 5556:Siger of Brabant 5541:Boetius of Dacia 5521:Anthony of Padua 5466:Joachim of Fiore 5446:Gregory of Narek 5433:High Middle Ages 5378:John of Damascus 5270:Gregory of Nyssa 5008: 5001: 4994: 4985: 4984: 4925: 4916:Zalta, Edward N. 4881: 4869: 4855: 4817: 4796: 4773:Shannon, Thomas 4770: 4687: 4675: 4661: 4637: 4615: 4594: 4560: 4531: 4524: 4518: 4517: 4515: 4513: 4494: 4488: 4487: 4485: 4483: 4469: 4463: 4462: 4446: 4440: 4439: 4419: 4413: 4412: 4394: 4388: 4381: 4375: 4353: 4347: 4346: 4335: 4329: 4328: 4320: 4309: 4303: 4296: 4290: 4283: 4277: 4276: 4244: 4238: 4237: 4234: 4233:. 20 March 1993. 4223: 4217: 4216: 4209: 4203: 4202: 4195: 4184: 4178: 4172: 4171: 4159: 4153: 4147: 4141: 4134: 4128: 4122: 4116: 4103: 4097: 4084: 4078: 4074: 4068: 4067: 4051: 4045: 4044: 4042: 4040: 4031:. Archived from 4029:Franciscan Media 4021: 4015: 4014:Honderich p. 209 4012: 4006: 3997: 3991: 3990: 3983: 3977: 3976: 3969: 3963: 3952: 3946: 3936: 3930: 3927: 3921: 3910: 3904: 3902: 3900: 3898: 3892: 3877: 3868: 3862: 3851: 3845: 3839: 3833: 3832: 3830: 3828: 3822: 3807: 3798: 3789: 3783: 3777: 3776: 3768: 3762: 3755: 3749: 3748: 3746: 3744: 3727: 3721: 3710: 3704: 3697: 3691: 3690: 3677: 3668: 3665: 3659: 3658: 3642: 3631: 3625: 3622: 3616: 3615: 3603: 3597: 3591: 3585: 3584: 3582: 3580: 3571:. 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These are the 713:Minister General 701:Prato clericorum 697:William Vorilong 616:studium generale 474:, together with 472:High Middle Ages 464:Franciscan friar 461: 458: 454: 449: 439: 434: 433: 430: 429: 426: 423: 420: 417: 414: 411: 402: 396:John Duns Scotus 300:Doctoral advisor 288:Medieval realism 161: 115: 92: 89: 77: 74: 65: 49:John Duns Scotus 39: 38: 21: 18:John Duns Scotus 10099: 10098: 10094: 10093: 10092: 10090: 10089: 10088: 9909: 9908: 9907: 9902: 9892: 9890: 9872: 9796: 9791: 9781: 9771: 9761: 9751: 9741: 9731: 9721: 9711: 9701: 9691: 9681: 9671: 9661: 9651: 9641: 9638:De rerum natura 9631: 9621: 9611: 9595: 9335: 9239:Physical object 9075:Abstract object 9063: 9049:Theory of forms 8984:Meaning of life 8907: 8902: 8872: 8867: 8857: 8855: 8837: 8780: 8720: 8716:Cesar Cremonini 8672:Albertus Magnus 8649: 8629: 8578: 8494: 8450:Physiognomonics 8445:On Things Heard 8440:On the Universe 8401: 8385: 8343:Parva Naturalia 8337: 8316: 8302:Eudemian Ethics 8282: 8266: 8228: 8190: 8171:Prior Analytics 8138: 8062:Rational animal 7923: 7897: 7895:Aristotelianism 7892: 7862: 7857: 7843: 7767: 7716: 7662:Matta ibn Yunus 7612: 7538: 7477: 7468:Petrus Aureolus 7443:Meister Eckhart 7388:Albertus Magnus 7370: 7364: 7290: 7284: 7222: 7217: 7187: 7182: 7172: 7170: 7158: 7150: 7111:Aristotelianism 7089: 6938:Dehellenization 6886: 6659: 6655:Foundationalism 6633: 6595: 6552: 6507: 6503: 6501: 6497: 6495: 6491: 6486: 6472:Social teaching 6418: 6413: 6383: 6378: 6366: 6358: 6339:Jean-Luc Marion 6277: 6228:Marcel Lefebvre 6153:Romano Guardini 6108:Joseph Maréchal 6086: 6077:Maurice Blondel 5972:Antonio Rosmini 5967:Luigi Taparelli 5945: 5871:Louis Thomassin 5846:Pierre Gassendi 5829: 5825: 5815: 5766:Teresa of Ávila 5704: 5700: 5691: 5677:Marsilio Ficino 5667:Thomas à Kempis 5657:Devotio Moderna 5630:Johannes Tauler 5625:Meister Eckhart 5595:Dante Alighieri 5570: 5536:Albertus Magnus 5427: 5334: 5280:John Chrysostom 5208: 5204: 5194: 5107:Clement of Rome 5088: 5026: 5017: 5012: 4941:Wayback Machine 4862: 4814: 4793: 4767: 4684: 4658: 4634: 4612: 4591: 4557: 4539: 4537:Further reading 4534: 4525: 4521: 4511: 4509: 4508:. 15 March 2010 4496: 4495: 4491: 4481: 4479: 4471: 4470: 4466: 4447: 4443: 4424:Modern Theology 4420: 4416: 4409: 4395: 4391: 4382: 4378: 4356:Jacques Derrida 4354: 4350: 4337: 4336: 4332: 4310: 4306: 4297: 4293: 4284: 4280: 4245: 4241: 4235: 4225: 4224: 4220: 4211: 4210: 4206: 4197: 4196: 4187: 4179: 4175: 4160: 4156: 4148: 4144: 4140:logicmuseum.com 4135: 4131: 4127:logicmuseum.com 4123: 4119: 4114:Wayback Machine 4104: 4100: 4095:Wayback Machine 4085: 4081: 4075: 4071: 4052: 4048: 4038: 4036: 4035:on 30 July 2020 4023: 4022: 4018: 4013: 4009: 3998: 3994: 3985: 3984: 3980: 3971: 3970: 3966: 3953: 3949: 3937: 3933: 3928: 3924: 3911: 3907: 3896: 3894: 3890: 3875: 3869: 3865: 3852: 3848: 3840: 3836: 3826: 3824: 3820: 3805: 3799: 3792: 3784: 3780: 3769: 3765: 3756: 3752: 3742: 3740: 3728: 3724: 3711: 3707: 3698: 3694: 3679: 3678: 3671: 3667:Vos 2006, p. 27 3666: 3662: 3655: 3632: 3628: 3623: 3619: 3604: 3600: 3593:Williams 2002, 3592: 3588: 3578: 3576: 3563: 3562: 3558: 3539: 3535: 3521: 3517: 3508: 3504: 3492: 3488: 3479: 3477: 3465: 3461: 3454: 3440: 3439: 3435: 3422: 3418: 3409: 3405: 3388: 3384: 3374: 3358: 3354: 3350: 3342:William of Ware 3325: 3080:Vatican Edition 3069:Wadding Edition 2906:Parva logicalia 2894: 2877: 2802:John of Rupella 2772: 2692:Thomas Cromwell 2684: 2655: 2650: 2603: 2595:Pope John XXIII 2562:'s principle, " 2527: 2520:I.3.1.4 n.221). 2501:illuminationism 2497: 2495:Illuminationism 2469:Therefore, etc. 2383: 2343:unica volitione 2301: 2292: 2263: 2253: 2251: 2239: 2231: 2230: 2225: 2224: 2223: 2058: 2050: 2049: 2048: 1868: 1860: 1859: 1858: 1678: 1670: 1669: 1668: 1548: 1539: 1529: 1528: 1436: 1428: 1427: 1357: 1347: 1346: 1320:Social teaching 1275: 1265: 1249: 1245: 1241: 1237: 1233: 1202: 1174: 1166:natura communis 1113: 1064: 1028: 1023: 979:Jacobus Naveros 927:Peri hermeneias 843:Opus parisiense 816:illuminationism 790: 776:of Codex 66 of 650:of the English 569:religious habit 548: 525:Doctor Subtilis 459: 444: 437: 408: 404: 398: 377: 373: 365: 361: 357: 351: 323: 305:William of Ware 286: 282: 278: 276:Aristotelianism 274: 270: 217: 156: 144:20 March 1993, 133:Catholic Church 117: 113: 112:8 November 1308 93: 90: 79: 75: 69:Justus van Gent 56: 51: 50: 47: 46: 35: 28: 23: 22: 15: 12: 11: 5: 10097: 10087: 10086: 10081: 10076: 10071: 10066: 10061: 10056: 10051: 10046: 10041: 10036: 10031: 10026: 10021: 10016: 10011: 10006: 10001: 9996: 9991: 9986: 9981: 9976: 9971: 9966: 9961: 9956: 9951: 9946: 9941: 9936: 9931: 9926: 9921: 9904: 9903: 9901: 9900: 9888: 9877: 9874: 9873: 9871: 9870: 9865: 9860: 9855: 9850: 9845: 9840: 9835: 9830: 9825: 9820: 9815: 9810: 9804: 9802: 9801:Related topics 9798: 9797: 9795: 9794: 9784: 9774: 9768:Being and Time 9764: 9754: 9744: 9734: 9724: 9714: 9704: 9694: 9684: 9674: 9664: 9654: 9644: 9634: 9624: 9614: 9603: 9601: 9597: 9596: 9594: 9593: 9586: 9581: 9576: 9571: 9566: 9561: 9556: 9551: 9546: 9541: 9536: 9531: 9526: 9521: 9516: 9511: 9506: 9501: 9496: 9491: 9486: 9481: 9476: 9471: 9466: 9461: 9456: 9451: 9446: 9441: 9436: 9431: 9426: 9421: 9416: 9411: 9406: 9401: 9396: 9391: 9386: 9381: 9376: 9371: 9366: 9361: 9356: 9351: 9345: 9343: 9341:Metaphysicians 9337: 9336: 9334: 9333: 9326: 9321: 9316: 9311: 9306: 9301: 9296: 9291: 9286: 9281: 9276: 9271: 9266: 9261: 9256: 9251: 9246: 9241: 9236: 9231: 9226: 9221: 9216: 9211: 9206: 9201: 9196: 9191: 9186: 9181: 9176: 9171: 9166: 9161: 9160: 9159: 9149: 9144: 9139: 9134: 9129: 9124: 9119: 9114: 9109: 9104: 9097: 9095:Causal closure 9092: 9087: 9082: 9077: 9071: 9069: 9065: 9064: 9062: 9061: 9056: 9051: 9046: 9041: 9036: 9031: 9026: 9021: 9016: 9011: 9006: 9001: 8996: 8991: 8986: 8981: 8976: 8971: 8969:Libertarianism 8966: 8961: 8956: 8954:Existentialism 8951: 8946: 8941: 8936: 8931: 8926: 8921: 8915: 8913: 8909: 8908: 8901: 8900: 8893: 8886: 8878: 8869: 8868: 8866: 8865: 8853: 8842: 8839: 8838: 8836: 8835: 8830: 8828:Views on women 8825: 8820: 8815: 8810: 8809: 8808: 8798: 8792: 8790: 8789:Related topics 8786: 8785: 8782: 8781: 8779: 8778: 8773: 8768: 8763: 8758: 8753: 8748: 8743: 8738: 8732: 8730: 8722: 8721: 8719: 8718: 8713: 8708: 8703: 8701:Peter of Spain 8698: 8697: 8696: 8686: 8685: 8684: 8677:Thomas Aquinas 8674: 8669: 8663: 8661: 8651: 8650: 8648: 8647: 8641: 8639: 8631: 8630: 8628: 8627: 8626: 8625: 8615: 8614: 8613: 8603: 8598: 8592: 8590: 8580: 8579: 8577: 8576: 8571: 8566: 8561: 8556: 8554:Aristo of Ceos 8551: 8546: 8541: 8536: 8531: 8526: 8521: 8515: 8513: 8504: 8500: 8499: 8496: 8495: 8493: 8492: 8487: 8482: 8477: 8472: 8467: 8462: 8457: 8452: 8447: 8442: 8437: 8432: 8427: 8422: 8417: 8411: 8409: 8407:Pseudepigrapha 8403: 8402: 8400: 8399: 8393: 8391: 8387: 8386: 8384: 8383: 8378: 8373: 8368: 8363: 8358: 8353: 8347: 8345: 8339: 8338: 8336: 8335: 8330: 8324: 8322: 8318: 8317: 8315: 8314: 8309: 8304: 8299: 8293: 8291: 8284: 8283: 8281: 8280: 8274: 8272: 8268: 8267: 8265: 8264: 8259: 8254: 8249: 8244: 8238: 8236: 8230: 8229: 8227: 8226: 8221: 8216: 8211: 8209:On the Heavens 8206: 8200: 8198: 8192: 8191: 8189: 8188: 8183: 8178: 8173: 8168: 8163: 8157: 8155: 8146: 8140: 8139: 8137: 8136: 8131: 8126: 8121: 8116: 8111: 8106: 8099: 8094: 8076: 8071: 8064: 8059: 8054: 8047: 8042: 8037: 8030: 8023: 8018: 8011: 8006: 7999: 7994: 7989: 7984: 7977: 7968: 7963: 7956: 7951: 7944: 7941:Antiperistasis 7937: 7931: 7929: 7925: 7924: 7922: 7921: 7916: 7911: 7905: 7903: 7899: 7898: 7891: 7890: 7883: 7876: 7868: 7859: 7858: 7852: 7849: 7848: 7845: 7844: 7842: 7841: 7836: 7831: 7826: 7821: 7816: 7811: 7806: 7801: 7796: 7791: 7786: 7781: 7775: 7773: 7769: 7768: 7766: 7765: 7760: 7755: 7750: 7745: 7740: 7735: 7730: 7724: 7722: 7718: 7717: 7715: 7714: 7709: 7704: 7699: 7694: 7689: 7684: 7679: 7674: 7669: 7664: 7659: 7654: 7649: 7644: 7639: 7633: 7631: 7624: 7618: 7617: 7614: 7613: 7611: 7610: 7605: 7603:Hasdai Crescas 7600: 7595: 7590: 7585: 7580: 7575: 7570: 7565: 7559: 7557: 7550: 7544: 7543: 7540: 7539: 7537: 7536: 7531: 7526: 7524:Paul of Venice 7521: 7519:Vincent Ferrer 7516: 7511: 7506: 7501: 7496: 7491: 7485: 7483: 7479: 7478: 7476: 7475: 7470: 7465: 7460: 7455: 7450: 7445: 7440: 7435: 7430: 7425: 7420: 7415: 7410: 7408:Thomas Aquinas 7405: 7400: 7395: 7393:Henry of Ghent 7390: 7385: 7380: 7374: 7372: 7366: 7365: 7363: 7362: 7360:Alain de Lille 7357: 7352: 7347: 7342: 7337: 7332: 7327: 7322: 7317: 7315:Anselm of Laon 7312: 7307: 7302: 7294: 7292: 7286: 7285: 7283: 7282: 7277: 7272: 7267: 7262: 7257: 7252: 7247: 7244:Church Fathers 7239: 7237: 7230: 7224: 7223: 7216: 7215: 7208: 7201: 7193: 7184: 7183: 7181: 7180: 7168: 7155: 7152: 7151: 7149: 7148: 7143: 7138: 7133: 7128: 7123: 7118: 7113: 7108: 7103: 7097: 7095: 7091: 7090: 7088: 7087: 7082: 7077: 7072: 7071: 7070: 7065: 7055: 7050: 7045: 7040: 7035: 7030: 7025: 7020: 7015: 7013:Pascal's wager 7010: 7005: 7000: 6995: 6990: 6985: 6980: 6975: 6973:Guardian angel 6970: 6965: 6960: 6955: 6950: 6945: 6940: 6935: 6930: 6925: 6920: 6915: 6910: 6905: 6900: 6894: 6892: 6888: 6887: 6885: 6884: 6879: 6874: 6869: 6864: 6859: 6854: 6849: 6844: 6839: 6834: 6829: 6824: 6819: 6814: 6809: 6804: 6799: 6794: 6789: 6784: 6779: 6774: 6769: 6764: 6759: 6754: 6749: 6744: 6739: 6734: 6729: 6724: 6719: 6714: 6709: 6704: 6699: 6694: 6689: 6684: 6679: 6673: 6671: 6665: 6664: 6661: 6660: 6658: 6657: 6652: 6647: 6641: 6639: 6635: 6634: 6632: 6631: 6626: 6621: 6616: 6611: 6605: 6603: 6597: 6596: 6594: 6593: 6588: 6583: 6578: 6573: 6568: 6562: 6560: 6554: 6553: 6551: 6550: 6545: 6540: 6535: 6530: 6528:Augustinianism 6524: 6522: 6513: 6509: 6508: 6489: 6487: 6485: 6484: 6479: 6474: 6469: 6464: 6459: 6454: 6449: 6444: 6439: 6437:Divine command 6434: 6428: 6426: 6420: 6419: 6412: 6411: 6404: 6397: 6389: 6380: 6379: 6377: 6376: 6363: 6360: 6359: 6357: 6356: 6351: 6346: 6341: 6336: 6331: 6326: 6321: 6316: 6311: 6306: 6301: 6296: 6291: 6285: 6283: 6279: 6278: 6276: 6275: 6270: 6265: 6260: 6255: 6250: 6245: 6240: 6235: 6230: 6225: 6220: 6215: 6210: 6205: 6200: 6195: 6190: 6185: 6180: 6175: 6170: 6168:Henri de Lubac 6165: 6160: 6155: 6150: 6145: 6143:Gabriel Marcel 6140: 6135: 6130: 6125: 6123:Étienne Gilson 6120: 6115: 6110: 6105: 6100: 6094: 6092: 6088: 6087: 6085: 6084: 6079: 6074: 6072:George Tyrrell 6069: 6064: 6059: 6054: 6049: 6044: 6039: 6034: 6032:Émile Boutroux 6029: 6024: 6019: 6014: 6012:Giuseppe Pecci 6009: 6004: 5999: 5994: 5989: 5984: 5979: 5974: 5969: 5964: 5959: 5953: 5951: 5947: 5946: 5944: 5943: 5938: 5933: 5928: 5923: 5918: 5913: 5908: 5903: 5898: 5893: 5883: 5878: 5873: 5868: 5863: 5861:António Vieira 5858: 5853: 5851:René Descartes 5848: 5843: 5838: 5832: 5830: 5822:Baroque period 5820: 5817: 5816: 5814: 5813: 5808: 5803: 5798: 5793: 5786:Luis de Molina 5783: 5781:Peter Canisius 5778: 5773: 5768: 5763: 5761:Francis Xavier 5758: 5753: 5748: 5743: 5738: 5733: 5728: 5723: 5718: 5716:Thomas Cajetan 5713: 5707: 5705: 5696: 5693: 5692: 5690: 5689: 5684: 5679: 5674: 5669: 5664: 5659: 5654: 5649: 5647:Heinrich Seuse 5644: 5637: 5632: 5627: 5622: 5617: 5612: 5607: 5602: 5597: 5592: 5587: 5581: 5579: 5572: 5571: 5569: 5568: 5563: 5558: 5553: 5551:Thomas Aquinas 5548: 5546:Henry of Ghent 5543: 5538: 5533: 5528: 5523: 5518: 5513: 5508: 5503: 5498: 5493: 5491:Anselm of Laon 5488: 5483: 5478: 5473: 5468: 5463: 5458: 5453: 5448: 5443: 5437: 5435: 5429: 5428: 5426: 5425: 5420: 5415: 5413:Rabanus Maurus 5410: 5405: 5400: 5395: 5390: 5385: 5380: 5375: 5370: 5365: 5360: 5355: 5350: 5344: 5342: 5336: 5335: 5333: 5332: 5330:Pope Gregory I 5327: 5322: 5317: 5312: 5307: 5302: 5297: 5292: 5287: 5282: 5277: 5272: 5267: 5262: 5257: 5252: 5247: 5242: 5237: 5232: 5227: 5222: 5217: 5211: 5209: 5206:Pope Gregory I 5199: 5196: 5195: 5193: 5192: 5187: 5182: 5177: 5172: 5167: 5162: 5155: 5150: 5145: 5138: 5131: 5126: 5121: 5114: 5109: 5104: 5098: 5096: 5090: 5089: 5087: 5086: 5081: 5080: 5079: 5077:Biblical canon 5074: 5067:Catholic Bible 5064: 5059: 5058: 5057: 5047: 5046: 5045: 5034: 5032: 5028: 5027: 5022: 5019: 5018: 5011: 5010: 5003: 4996: 4988: 4982: 4981: 4975: 4970: 4965: 4959: 4954: 4949: 4944: 4931: 4926: 4907: 4898: 4887: 4875: 4861: 4860:External links 4858: 4857: 4856: 4839: 4832: 4825: 4818: 4812: 4797: 4791: 4778: 4771: 4765: 4747:Kenny, Anthony 4739: 4732: 4725: 4710: 4703: 4688: 4682: 4666:Honderich, Ted 4662: 4656: 4642:Grenz, Stanley 4638: 4632: 4616: 4610: 4595: 4589: 4576: 4561: 4555: 4538: 4535: 4533: 4532: 4519: 4489: 4464: 4441: 4430:(4): 575–585. 4414: 4407: 4389: 4376: 4364:Gilles Deleuze 4348: 4330: 4315:, ed. (1911). 4313:Chisholm, Hugh 4304: 4291: 4278: 4259:(1): 175–229. 4239: 4218: 4204: 4185: 4173: 4154: 4142: 4129: 4117: 4098: 4079: 4069: 4046: 4016: 4007: 4000:Opus Oxoniense 3992: 3978: 3964: 3947: 3931: 3922: 3905: 3863: 3846: 3834: 3790: 3778: 3763: 3750: 3722: 3705: 3692: 3669: 3660: 3653: 3626: 3617: 3598: 3586: 3569:Duns, Scotland 3556: 3533: 3515: 3502: 3486: 3459: 3452: 3433: 3416: 3403: 3382: 3372: 3351: 3349: 3346: 3345: 3344: 3339: 3331: 3324: 3321: 3320: 3319: 3313: 3306: 3299: 3293: 3287: 3281: 3275: 3269: 3262: 3256: 3250: 3244: 3237: 3229: 3228: 3224: 3223: 3213: 3203: 3202: 3201: 3190: 3175: 3164: 3151: 3150: 3149: 3146: 3143: 3140: 3137: 3134: 3131: 3128: 3125: 3122: 3119: 3116: 3113: 3110: 3107: 3104: 3101: 3098: 3095: 3092: 3089: 3086: 3078:OPERA OMNIA. ( 3076: 3067:OPERA OMNIA. ( 3064: 3063: 3062:Latin editions 3059: 3058: 3051: 3050: 3049:Spurious works 3046: 3045: 3039: 3038: 3034: 3033: 3027: 3018: 3008: 3002: 2996: 2990: 2987:Opus Oxoniense 2980: 2979: 2978: 2975: 2972: 2959: 2949: 2943: 2937: 2936: 2935: 2934: 2933: 2928: 2923: 2918: 2913: 2899: 2898: 2893: 2890: 2876: 2873: 2771: 2768: 2696:Richard Layton 2683: 2680: 2654: 2651: 2649: 2646: 2602: 2599: 2551:Thomas Aquinas 2526: 2523: 2522: 2521: 2505:Henry of Ghent 2496: 2493: 2471: 2470: 2467: 2464: 2457: 2446: 2439: 2432: 2429: 2426: 2423: 2382: 2379: 2300: 2297: 2294: 2293: 2291: 2290: 2283: 2276: 2268: 2265: 2264: 2262: 2261: 2249: 2236: 2233: 2232: 2227: 2226: 2222: 2221: 2216: 2211: 2206: 2201: 2196: 2191: 2186: 2181: 2176: 2171: 2166: 2161: 2156: 2151: 2146: 2141: 2136: 2131: 2126: 2121: 2116: 2111: 2106: 2101: 2096: 2091: 2086: 2081: 2076: 2071: 2066: 2060: 2059: 2056: 2055: 2052: 2051: 2047: 2046: 2041: 2036: 2031: 2026: 2021: 2016: 2011: 2006: 2001: 1996: 1991: 1986: 1981: 1976: 1971: 1966: 1961: 1956: 1951: 1946: 1941: 1936: 1931: 1926: 1921: 1916: 1911: 1906: 1901: 1896: 1891: 1886: 1881: 1876: 1870: 1869: 1866: 1865: 1862: 1861: 1857: 1856: 1851: 1846: 1841: 1836: 1831: 1826: 1821: 1816: 1811: 1806: 1801: 1796: 1791: 1786: 1781: 1776: 1771: 1766: 1761: 1756: 1751: 1746: 1741: 1736: 1731: 1726: 1721: 1716: 1711: 1706: 1701: 1696: 1691: 1686: 1680: 1679: 1676: 1675: 1672: 1671: 1667: 1666: 1661: 1656: 1651: 1646: 1641: 1636: 1631: 1626: 1621: 1616: 1611: 1606: 1601: 1596: 1591: 1586: 1581: 1576: 1571: 1566: 1561: 1556: 1550: 1549: 1546: 1545: 1540: 1535: 1534: 1531: 1530: 1527: 1526: 1525: 1524: 1519: 1509: 1504: 1503: 1502: 1497: 1487: 1482: 1477: 1472: 1471: 1470: 1468:Friends of God 1460: 1455: 1450: 1449: 1448: 1441:Augustinianism 1437: 1434: 1433: 1430: 1429: 1426: 1425: 1420: 1419: 1418: 1413: 1406:Predestination 1403: 1398: 1393: 1379: 1374: 1369: 1364: 1358: 1353: 1352: 1349: 1348: 1345: 1344: 1342:Works of mercy 1339: 1334: 1329: 1328: 1327: 1317: 1312: 1307: 1302: 1297: 1292: 1287: 1282: 1276: 1271: 1270: 1267: 1266: 1253: 1229: 1228: 1222: 1221: 1213: 1212: 1201: 1198: 1178:Henry of Ghent 1173: 1170: 1112: 1109: 1080:ens in communi 1063: 1060: 1027: 1024: 1022: 1019: 824:Opus oxoniense 789: 786: 755: 754: 751: 748: 745: 741: 740: 737: 734: 731: 705:Pré-aux-Clercs 547: 544: 476:Thomas Aquinas 468:Western Europe 460: 1265/66 391: 390: 387: 386: 383: 382: 352: 349: 346: 345: 324: 322:Main interests 321: 318: 317: 312: 308: 307: 302: 296: 295: 265: 259: 258: 253: 249: 248: 243: 239: 238: 235: 234: 226: 222: 221: 214: 213: 202: 196: 195: 192: 186: 185: 182: 176: 175: 162: 153: 152: 142: 136: 135: 130: 126: 125: 110: 106: 105: 91: 1265/66 85: 81: 80: 66: 58: 57: 52: 48: 42: 26: 9: 6: 4: 3: 2: 10096: 10085: 10082: 10080: 10077: 10075: 10072: 10070: 10067: 10065: 10062: 10060: 10057: 10055: 10052: 10050: 10047: 10045: 10042: 10040: 10037: 10035: 10032: 10030: 10027: 10025: 10022: 10020: 10017: 10015: 10012: 10010: 10007: 10005: 10002: 10000: 9997: 9995: 9992: 9990: 9987: 9985: 9982: 9980: 9977: 9975: 9972: 9970: 9967: 9965: 9962: 9960: 9957: 9955: 9952: 9950: 9947: 9945: 9942: 9940: 9937: 9935: 9932: 9930: 9927: 9925: 9922: 9920: 9917: 9916: 9914: 9899: 9889: 9887: 9879: 9878: 9875: 9869: 9866: 9864: 9861: 9859: 9856: 9854: 9851: 9849: 9846: 9844: 9843:Phenomenology 9841: 9839: 9836: 9834: 9831: 9829: 9826: 9824: 9821: 9819: 9816: 9814: 9811: 9809: 9806: 9805: 9803: 9799: 9790: 9789: 9785: 9780: 9779: 9775: 9770: 9769: 9765: 9760: 9759: 9755: 9750: 9749: 9745: 9740: 9739: 9735: 9730: 9729: 9725: 9720: 9719: 9715: 9710: 9709: 9705: 9700: 9699: 9695: 9690: 9689: 9685: 9680: 9679: 9675: 9670: 9669: 9665: 9660: 9659: 9655: 9650: 9649: 9645: 9640: 9639: 9635: 9630: 9629: 9625: 9620: 9619: 9615: 9610: 9609: 9605: 9604: 9602: 9600:Notable works 9598: 9592: 9591: 9587: 9585: 9582: 9580: 9577: 9575: 9572: 9570: 9567: 9565: 9562: 9560: 9557: 9555: 9552: 9550: 9547: 9545: 9542: 9540: 9537: 9535: 9532: 9530: 9527: 9525: 9522: 9520: 9517: 9515: 9512: 9510: 9507: 9505: 9502: 9500: 9497: 9495: 9492: 9490: 9487: 9485: 9482: 9480: 9477: 9475: 9472: 9470: 9467: 9465: 9462: 9460: 9457: 9455: 9452: 9450: 9447: 9445: 9442: 9440: 9437: 9435: 9432: 9430: 9427: 9425: 9422: 9420: 9417: 9415: 9412: 9410: 9407: 9405: 9402: 9400: 9397: 9395: 9392: 9390: 9387: 9385: 9382: 9380: 9377: 9375: 9372: 9370: 9367: 9365: 9362: 9360: 9357: 9355: 9352: 9350: 9347: 9346: 9344: 9342: 9338: 9332: 9331: 9327: 9325: 9322: 9320: 9317: 9315: 9312: 9310: 9307: 9305: 9302: 9300: 9297: 9295: 9292: 9290: 9287: 9285: 9282: 9280: 9277: 9275: 9272: 9270: 9267: 9265: 9262: 9260: 9257: 9255: 9252: 9250: 9247: 9245: 9242: 9240: 9237: 9235: 9232: 9230: 9227: 9225: 9222: 9220: 9217: 9215: 9212: 9210: 9207: 9205: 9202: 9200: 9197: 9195: 9192: 9190: 9187: 9185: 9182: 9180: 9177: 9175: 9172: 9170: 9167: 9165: 9162: 9158: 9155: 9154: 9153: 9150: 9148: 9145: 9143: 9140: 9138: 9135: 9133: 9130: 9128: 9125: 9123: 9120: 9118: 9115: 9113: 9110: 9108: 9105: 9103: 9102: 9098: 9096: 9093: 9091: 9088: 9086: 9083: 9081: 9078: 9076: 9073: 9072: 9070: 9066: 9060: 9057: 9055: 9052: 9050: 9047: 9045: 9042: 9040: 9037: 9035: 9032: 9030: 9027: 9025: 9022: 9020: 9017: 9015: 9012: 9010: 9007: 9005: 9004:Phenomenalism 9002: 9000: 8997: 8995: 8992: 8990: 8987: 8985: 8982: 8980: 8977: 8975: 8972: 8970: 8967: 8965: 8962: 8960: 8957: 8955: 8952: 8950: 8947: 8945: 8942: 8940: 8937: 8935: 8932: 8930: 8927: 8925: 8924:Action theory 8922: 8920: 8917: 8916: 8914: 8910: 8906: 8899: 8894: 8892: 8887: 8885: 8880: 8879: 8876: 8864: 8854: 8852: 8844: 8843: 8840: 8834: 8833:Wheel paradox 8831: 8829: 8826: 8824: 8821: 8819: 8816: 8814: 8811: 8807: 8804: 8803: 8802: 8799: 8797: 8794: 8793: 8791: 8787: 8777: 8774: 8772: 8769: 8767: 8764: 8762: 8759: 8757: 8754: 8752: 8749: 8747: 8744: 8742: 8741:Trendelenburg 8739: 8737: 8734: 8733: 8731: 8727: 8717: 8714: 8712: 8709: 8707: 8704: 8702: 8699: 8695: 8692: 8691: 8690: 8687: 8683: 8680: 8679: 8678: 8675: 8673: 8670: 8668: 8667:Peter Lombard 8665: 8664: 8662: 8660: 8659:Scholasticism 8656: 8646: 8643: 8642: 8640: 8636: 8624: 8621: 8620: 8619: 8616: 8612: 8609: 8608: 8607: 8604: 8602: 8599: 8597: 8594: 8593: 8591: 8589: 8585: 8575: 8572: 8570: 8567: 8565: 8562: 8560: 8557: 8555: 8552: 8550: 8549:Lyco of Troas 8547: 8545: 8542: 8540: 8537: 8535: 8532: 8530: 8527: 8525: 8522: 8520: 8517: 8516: 8514: 8512: 8508: 8505: 8501: 8491: 8490:Magna Moralia 8488: 8486: 8483: 8481: 8478: 8476: 8473: 8471: 8468: 8466: 8463: 8461: 8458: 8456: 8453: 8451: 8448: 8446: 8443: 8441: 8438: 8436: 8433: 8431: 8428: 8426: 8423: 8421: 8418: 8416: 8413: 8412: 8410: 8408: 8404: 8398: 8395: 8394: 8392: 8388: 8382: 8379: 8377: 8374: 8372: 8369: 8367: 8364: 8362: 8359: 8357: 8354: 8352: 8349: 8348: 8346: 8344: 8340: 8334: 8331: 8329: 8326: 8325: 8323: 8319: 8313: 8310: 8308: 8305: 8303: 8300: 8298: 8295: 8294: 8292: 8289: 8285: 8279: 8276: 8275: 8273: 8269: 8263: 8260: 8258: 8255: 8253: 8250: 8248: 8245: 8243: 8240: 8239: 8237: 8235: 8231: 8225: 8222: 8220: 8217: 8215: 8212: 8210: 8207: 8205: 8202: 8201: 8199: 8197: 8193: 8187: 8184: 8182: 8179: 8177: 8174: 8172: 8169: 8167: 8164: 8162: 8159: 8158: 8156: 8154: 8150: 8147: 8145: 8141: 8135: 8132: 8130: 8129:Virtue ethics 8127: 8125: 8124:Unmoved mover 8122: 8120: 8117: 8115: 8112: 8110: 8107: 8105: 8104: 8100: 8098: 8095: 8092: 8091: 8086: 8085: 8080: 8077: 8075: 8072: 8070: 8069: 8065: 8063: 8060: 8058: 8055: 8053: 8052: 8048: 8046: 8043: 8041: 8038: 8036: 8035: 8031: 8029: 8028: 8024: 8022: 8019: 8017: 8016: 8012: 8010: 8007: 8005: 8004: 8000: 7998: 7995: 7993: 7990: 7988: 7985: 7983: 7982: 7978: 7976: 7972: 7969: 7967: 7964: 7962: 7961: 7957: 7955: 7952: 7950: 7949: 7945: 7943: 7942: 7938: 7936: 7933: 7932: 7930: 7926: 7920: 7917: 7915: 7912: 7910: 7907: 7906: 7904: 7900: 7896: 7889: 7884: 7882: 7877: 7875: 7870: 7869: 7866: 7856: 7850: 7840: 7837: 7835: 7832: 7830: 7827: 7825: 7822: 7820: 7817: 7815: 7812: 7810: 7807: 7805: 7802: 7800: 7797: 7795: 7794:Rashid al-Din 7792: 7790: 7787: 7785: 7782: 7780: 7777: 7776: 7774: 7770: 7764: 7761: 7759: 7756: 7754: 7751: 7749: 7746: 7744: 7741: 7739: 7736: 7734: 7731: 7729: 7726: 7725: 7723: 7719: 7713: 7710: 7708: 7705: 7703: 7700: 7698: 7695: 7693: 7690: 7688: 7685: 7683: 7682:Abd al-Jabbar 7680: 7678: 7675: 7673: 7670: 7668: 7665: 7663: 7660: 7658: 7655: 7653: 7650: 7648: 7645: 7643: 7640: 7638: 7635: 7634: 7632: 7628: 7625: 7623: 7619: 7609: 7606: 7604: 7601: 7599: 7596: 7594: 7591: 7589: 7586: 7584: 7581: 7579: 7576: 7574: 7571: 7569: 7566: 7564: 7561: 7560: 7558: 7554: 7551: 7549: 7545: 7535: 7532: 7530: 7527: 7525: 7522: 7520: 7517: 7515: 7512: 7510: 7507: 7505: 7502: 7500: 7499:Nicole Oresme 7497: 7495: 7492: 7490: 7487: 7486: 7484: 7480: 7474: 7471: 7469: 7466: 7464: 7461: 7459: 7456: 7454: 7451: 7449: 7448:Giles of Rome 7446: 7444: 7441: 7439: 7436: 7434: 7431: 7429: 7426: 7424: 7421: 7419: 7416: 7414: 7411: 7409: 7406: 7404: 7401: 7399: 7396: 7394: 7391: 7389: 7386: 7384: 7381: 7379: 7376: 7375: 7373: 7367: 7361: 7358: 7356: 7353: 7351: 7348: 7346: 7343: 7341: 7338: 7336: 7335:Peter Lombard 7333: 7331: 7328: 7326: 7323: 7321: 7318: 7316: 7313: 7311: 7310:Peter Abelard 7308: 7306: 7303: 7300: 7299:Scholasticism 7296: 7295: 7293: 7287: 7281: 7278: 7276: 7273: 7271: 7268: 7266: 7263: 7261: 7258: 7256: 7253: 7251: 7248: 7245: 7241: 7240: 7238: 7234: 7231: 7229: 7225: 7221: 7214: 7209: 7207: 7202: 7200: 7195: 7194: 7191: 7179: 7169: 7167: 7162: 7157: 7156: 7153: 7147: 7146:Phenomenology 7144: 7142: 7139: 7137: 7134: 7132: 7129: 7127: 7124: 7122: 7119: 7117: 7114: 7112: 7109: 7107: 7104: 7102: 7099: 7098: 7096: 7092: 7086: 7083: 7081: 7078: 7076: 7073: 7069: 7066: 7064: 7061: 7060: 7059: 7056: 7054: 7051: 7049: 7046: 7044: 7043:Rota Fortunae 7041: 7039: 7036: 7034: 7031: 7029: 7026: 7024: 7021: 7019: 7016: 7014: 7011: 7009: 7006: 7004: 7003:Occam's razor 7001: 6999: 6996: 6994: 6991: 6989: 6986: 6984: 6983:Head of a pin 6981: 6979: 6976: 6974: 6971: 6969: 6966: 6964: 6961: 6959: 6956: 6954: 6951: 6949: 6946: 6944: 6941: 6939: 6936: 6934: 6931: 6929: 6926: 6924: 6921: 6919: 6916: 6914: 6911: 6909: 6906: 6904: 6901: 6899: 6898:Actus Essendi 6896: 6895: 6893: 6889: 6883: 6880: 6878: 6875: 6873: 6870: 6868: 6865: 6863: 6860: 6858: 6855: 6853: 6850: 6848: 6845: 6843: 6840: 6838: 6835: 6833: 6830: 6828: 6825: 6823: 6820: 6818: 6815: 6813: 6810: 6808: 6805: 6803: 6800: 6798: 6795: 6793: 6790: 6788: 6785: 6783: 6780: 6778: 6775: 6773: 6770: 6768: 6765: 6763: 6760: 6758: 6755: 6753: 6750: 6748: 6745: 6743: 6740: 6738: 6735: 6733: 6732:Chateaubriand 6730: 6728: 6725: 6723: 6720: 6718: 6715: 6713: 6710: 6708: 6705: 6703: 6700: 6698: 6695: 6693: 6690: 6688: 6685: 6683: 6680: 6678: 6675: 6674: 6672: 6670: 6666: 6656: 6653: 6651: 6648: 6646: 6643: 6642: 6640: 6636: 6630: 6627: 6625: 6622: 6620: 6619:Conceptualism 6617: 6615: 6612: 6610: 6607: 6606: 6604: 6602: 6598: 6592: 6589: 6587: 6584: 6582: 6579: 6577: 6574: 6572: 6569: 6567: 6564: 6563: 6561: 6559: 6555: 6549: 6546: 6544: 6541: 6539: 6536: 6534: 6533:Scholasticism 6531: 6529: 6526: 6525: 6523: 6521: 6517: 6514: 6510: 6483: 6482:Virtue ethics 6480: 6478: 6475: 6473: 6470: 6468: 6467:Seven virtues 6465: 6463: 6460: 6458: 6455: 6453: 6450: 6448: 6445: 6443: 6440: 6438: 6435: 6433: 6430: 6429: 6427: 6425: 6421: 6417: 6410: 6405: 6403: 6398: 6396: 6391: 6390: 6387: 6375: 6370: 6365: 6364: 6361: 6355: 6352: 6350: 6349:Aidan Nichols 6347: 6345: 6342: 6340: 6337: 6335: 6332: 6330: 6329:Michał Heller 6327: 6325: 6322: 6320: 6319:Walter Kasper 6317: 6315: 6312: 6310: 6307: 6305: 6302: 6300: 6297: 6295: 6292: 6290: 6287: 6286: 6284: 6280: 6274: 6271: 6269: 6266: 6264: 6261: 6259: 6256: 6254: 6251: 6249: 6248:Thomas Merton 6246: 6244: 6241: 6239: 6236: 6234: 6231: 6229: 6226: 6224: 6221: 6219: 6218:Jean Daniélou 6216: 6214: 6211: 6209: 6206: 6204: 6201: 6199: 6196: 6194: 6191: 6189: 6186: 6184: 6181: 6179: 6176: 6174: 6171: 6169: 6166: 6164: 6161: 6159: 6156: 6154: 6151: 6149: 6146: 6144: 6141: 6139: 6136: 6134: 6131: 6129: 6126: 6124: 6121: 6119: 6116: 6114: 6111: 6109: 6106: 6104: 6101: 6099: 6096: 6095: 6093: 6089: 6083: 6080: 6078: 6075: 6073: 6070: 6068: 6065: 6063: 6060: 6058: 6055: 6053: 6050: 6048: 6045: 6043: 6040: 6038: 6035: 6033: 6030: 6028: 6025: 6023: 6020: 6018: 6015: 6013: 6010: 6008: 6005: 6003: 6000: 5998: 5995: 5993: 5990: 5988: 5985: 5983: 5980: 5978: 5975: 5973: 5970: 5968: 5965: 5963: 5960: 5958: 5957:Joseph Görres 5955: 5954: 5952: 5948: 5942: 5941:Bruno Lanteri 5939: 5937: 5934: 5932: 5929: 5927: 5924: 5922: 5919: 5917: 5914: 5912: 5909: 5907: 5904: 5902: 5899: 5897: 5896:Blaise Pascal 5894: 5891: 5887: 5884: 5882: 5879: 5877: 5874: 5872: 5869: 5867: 5864: 5862: 5859: 5857: 5854: 5852: 5849: 5847: 5844: 5842: 5839: 5837: 5834: 5833: 5831: 5828: 5823: 5818: 5812: 5809: 5807: 5804: 5802: 5799: 5797: 5794: 5791: 5787: 5784: 5782: 5779: 5777: 5774: 5772: 5769: 5767: 5764: 5762: 5759: 5757: 5756:John of Ávila 5754: 5752: 5749: 5747: 5744: 5742: 5739: 5737: 5734: 5732: 5729: 5727: 5724: 5722: 5719: 5717: 5714: 5712: 5709: 5708: 5706: 5703: 5699: 5694: 5688: 5685: 5683: 5680: 5678: 5675: 5673: 5670: 5668: 5665: 5663: 5660: 5658: 5655: 5653: 5650: 5648: 5645: 5643: 5642: 5638: 5636: 5635:Walter Hilton 5633: 5631: 5628: 5626: 5623: 5621: 5618: 5616: 5613: 5611: 5608: 5606: 5605:Richard Rolle 5603: 5601: 5598: 5596: 5593: 5591: 5588: 5586: 5583: 5582: 5580: 5577: 5573: 5567: 5564: 5562: 5559: 5557: 5554: 5552: 5549: 5547: 5544: 5542: 5539: 5537: 5534: 5532: 5529: 5527: 5524: 5522: 5519: 5517: 5514: 5512: 5509: 5507: 5504: 5502: 5499: 5497: 5494: 5492: 5489: 5487: 5486:Peter Lombard 5484: 5482: 5479: 5477: 5474: 5472: 5471:Peter Abelard 5469: 5467: 5464: 5462: 5459: 5457: 5454: 5452: 5449: 5447: 5444: 5442: 5439: 5438: 5436: 5434: 5430: 5424: 5421: 5419: 5416: 5414: 5411: 5409: 5406: 5404: 5401: 5399: 5396: 5394: 5391: 5389: 5386: 5384: 5381: 5379: 5376: 5374: 5371: 5369: 5366: 5364: 5363:Monothelitism 5361: 5359: 5356: 5354: 5353:John Climacus 5351: 5349: 5346: 5345: 5343: 5341: 5337: 5331: 5328: 5326: 5323: 5321: 5318: 5316: 5313: 5311: 5308: 5306: 5303: 5301: 5298: 5296: 5293: 5291: 5288: 5286: 5283: 5281: 5278: 5276: 5273: 5271: 5268: 5266: 5263: 5261: 5258: 5256: 5253: 5251: 5248: 5246: 5243: 5241: 5240:Monophysitism 5238: 5236: 5233: 5231: 5228: 5226: 5223: 5221: 5218: 5216: 5213: 5212: 5210: 5207: 5202: 5197: 5191: 5188: 5186: 5183: 5181: 5178: 5176: 5173: 5171: 5168: 5166: 5163: 5161: 5160: 5156: 5154: 5153:Justin Martyr 5151: 5149: 5146: 5144: 5143: 5139: 5137: 5136: 5132: 5130: 5127: 5125: 5122: 5120: 5119: 5115: 5113: 5110: 5108: 5105: 5103: 5100: 5099: 5097: 5095: 5091: 5085: 5082: 5078: 5075: 5073: 5070: 5069: 5068: 5065: 5063: 5060: 5056: 5055:Papal primacy 5053: 5052: 5051: 5048: 5044: 5041: 5040: 5039: 5036: 5035: 5033: 5029: 5025: 5020: 5016: 5009: 5004: 5002: 4997: 4995: 4990: 4989: 4986: 4979: 4976: 4974: 4971: 4969: 4966: 4963: 4960: 4958: 4955: 4953: 4950: 4948: 4945: 4942: 4938: 4935: 4932: 4930: 4927: 4923: 4922: 4917: 4913: 4908: 4906: 4902: 4899: 4897: 4896: 4891: 4888: 4885: 4880: 4876: 4874:at Wikisource 4873: 4868: 4864: 4863: 4853: 4849: 4845: 4840: 4837: 4833: 4830: 4826: 4823: 4819: 4815: 4809: 4805: 4804: 4798: 4794: 4788: 4784: 4779: 4776: 4772: 4768: 4762: 4758: 4757: 4752: 4748: 4744: 4740: 4737: 4733: 4730: 4726: 4723: 4719: 4715: 4711: 4708: 4704: 4701: 4697: 4693: 4689: 4685: 4679: 4674: 4673: 4667: 4663: 4659: 4653: 4649: 4648: 4643: 4639: 4635: 4629: 4625: 4621: 4617: 4613: 4607: 4603: 4602: 4596: 4592: 4586: 4582: 4577: 4574: 4570: 4566: 4562: 4558: 4552: 4548: 4547: 4541: 4540: 4529: 4523: 4507: 4503: 4499: 4493: 4478: 4474: 4468: 4461: 4456: 4452: 4451: 4445: 4437: 4433: 4429: 4425: 4418: 4410: 4408:9781451465723 4404: 4400: 4393: 4386: 4380: 4373: 4369: 4365: 4361: 4357: 4352: 4344: 4340: 4334: 4326: 4325: 4319: 4318:"Dunce" 4314: 4308: 4301: 4295: 4288: 4285:R. W. Dixon, 4282: 4274: 4270: 4266: 4262: 4258: 4254: 4250: 4243: 4232: 4228: 4222: 4214: 4208: 4200: 4194: 4192: 4190: 4183:III, d.3, q.1 4182: 4177: 4169: 4165: 4158: 4151: 4146: 4139: 4133: 4126: 4121: 4115: 4111: 4108: 4102: 4096: 4092: 4089: 4083: 4073: 4065: 4061: 4057: 4050: 4034: 4030: 4026: 4020: 4011: 4005: 4001: 3996: 3988: 3982: 3974: 3968: 3962: 3961: 3956: 3951: 3944: 3940: 3935: 3929:Ashworth 1987 3926: 3919: 3915: 3909: 3889: 3885: 3881: 3874: 3867: 3860: 3856: 3850: 3844: 3838: 3819: 3815: 3811: 3804: 3797: 3795: 3788: 3782: 3774: 3767: 3760: 3754: 3738: 3737: 3732: 3731:Butler, Alban 3726: 3719: 3715: 3709: 3702: 3696: 3688: 3687: 3682: 3676: 3674: 3664: 3656: 3650: 3646: 3641: 3640: 3630: 3621: 3613: 3609: 3602: 3596: 3590: 3574: 3570: 3566: 3560: 3553: 3548: 3544: 3537: 3530: 3526: 3519: 3512: 3506: 3499: 3495: 3494:Anthony Kenny 3490: 3475: 3474: 3469: 3463: 3455: 3453:9780742531987 3449: 3445: 3444: 3437: 3430: 3426: 3420: 3413: 3407: 3400: 3396: 3392: 3386: 3379: 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2896: 2895: 2889: 2886: 2882: 2872: 2869: 2865: 2861: 2856: 2854: 2849: 2843: 2841: 2837: 2833: 2828: 2826: 2822: 2819:(died 1289), 2818: 2815: 2812:(died 1274), 2811: 2807: 2804:(died 1245), 2803: 2800:(died 1245), 2799: 2796:(died 1244), 2795: 2791: 2790:Scholasticism 2787: 2783: 2778: 2775: 2767: 2765: 2761: 2757: 2755: 2751: 2747: 2743: 2742:Pseudo-Scotus 2739: 2735: 2731: 2726: 2724: 2720: 2716: 2712: 2708: 2703: 2701: 2697: 2693: 2689: 2679: 2677: 2674:(died 1320), 2673: 2670:(died 1325), 2669: 2665: 2661: 2645: 2643: 2639: 2635: 2631: 2630:immemorabilis 2629: 2624: 2620: 2616: 2612: 2608: 2598: 2596: 2591: 2587: 2584: 2580: 2575: 2573: 2569: 2565: 2561: 2556: 2552: 2548: 2544: 2540: 2539:Mother of God 2536: 2532: 2519: 2514: 2513: 2512: 2510: 2506: 2502: 2492: 2490: 2484: 2479: 2477: 2468: 2465: 2462: 2458: 2455: 2451: 2447: 2444: 2440: 2437: 2433: 2430: 2427: 2424: 2421: 2420: 2419: 2417: 2412: 2410: 2406: 2401: 2397: 2393: 2389: 2378: 2376: 2372: 2368: 2364: 2360: 2356: 2352: 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1459: 1456: 1454: 1451: 1447: 1444: 1443: 1442: 1439: 1438: 1432: 1431: 1424: 1421: 1417: 1416:Compatibilism 1414: 1412: 1409: 1408: 1407: 1404: 1402: 1399: 1397: 1394: 1391: 1387: 1383: 1380: 1378: 1375: 1373: 1370: 1368: 1365: 1363: 1362:Conceptualism 1360: 1359: 1356: 1351: 1350: 1343: 1340: 1338: 1337:Virtue ethics 1335: 1333: 1330: 1326: 1323: 1322: 1321: 1318: 1316: 1313: 1311: 1308: 1306: 1303: 1301: 1298: 1296: 1293: 1291: 1288: 1286: 1283: 1281: 1278: 1277: 1274: 1269: 1268: 1264: 1260: 1256: 1231: 1230: 1227: 1224: 1223: 1219: 1215: 1214: 1210: 1206: 1205: 1197: 1195: 1191: 1187: 1183: 1179: 1169: 1167: 1163: 1159: 1155: 1151: 1147: 1146:individuation 1143: 1139: 1134: 1130: 1126: 1122: 1118: 1111:Individuation 1108: 1106: 1102: 1097: 1093: 1089: 1085: 1081: 1077: 1073: 1069: 1059: 1057: 1053: 1049: 1045: 1041: 1037: 1033: 1018: 1016: 1012: 1008: 1007:modist school 1004: 1000: 996: 992: 988: 984: 980: 974: 972: 968: 964: 960: 955: 953: 949: 945: 941: 940: 935: 934: 929: 928: 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His 709:Rive Gauche 664:Bridlington 660:confessions 629:St Aldate's 600:holy orders 592:Northampton 588:St Andrew's 561:Duns Castle 480:Bonaventure 327:Metaphysics 204:Academics, 76: 1476 9913:Categories 9708:Monadology 9642:(c. 80 BC) 9349:Parmenides 9234:Perception 9132:Experience 9019:Relativism 8994:Naturalism 8944:Enactivism 8771:Hursthouse 8645:Maimonides 8611:Avicennism 8262:Generation 8234:On Animals 8161:Categories 7981:Eudaimonia 7804:al-Qazwini 7779:Ibn Sab'in 7758:Ibn Tufayl 7712:al-Kirmani 7598:Gersonides 7588:Maimonides 7141:Empiricism 6963:Evil demon 6737:Chesterton 6614:Nominalism 6601:Universals 6442:Just price 6354:Scott Hahn 5731:Johann Eck 5383:Iconoclasm 5315:Pope Leo I 5175:Tertullian 3714:sententiam 3579:18 January 3399:New Advent 3043:Theoremata 3030:Theoremata 2782:Franciscan 2642:beatifying 2601:Veneration 2154:Hildebrand 2094:Chesterton 1959:La Mennais 1889:Bellarmine 1884:Azpilcueta 1829:Paschasius 1709:Autrecourt 1664:Tertullian 1624:Chrysostom 1564:Athanasius 1446:Victorines 1377:Nominalism 1285:Just price 1158:haecceitas 1040:nominalist 1013:wrote his 921:Categories 870:bilocation 851:reportatio 584:priesthood 190:Attributes 184:8 November 9868:Teleology 9833:Mereology 9813:Cosmology 9672:(c. 1000) 9569:Plantinga 9559:Armstrong 9509:Heidegger 9484:Whitehead 9469:Nietzsche 9389:Descartes 9359:Aristotle 9314:Universal 9244:Principle 9214:Necessity 9174:Intention 9127:Existence 9090:Causality 9029:Solipsism 8959:Free will 8806:Platonism 8761:MacIntyre 8623:Averroism 8601:Al-Farabi 8559:Critolaus 8503:Followers 8480:Economics 8460:Mechanics 8425:On Plants 8420:On Colors 8415:On Breath 8366:On Dreams 8356:On Memory 8119:Haecceity 8097:Syllogism 8068:Phronesis 7960:Catharsis 7909:Aristotle 7853:See also 7799:Ibn Arabi 7707:al-Biruni 7697:Miskawayh 7642:al-Nazzam 7228:Christian 7106:Platonism 7080:Univocity 6978:Haecceity 6857:Ratzinger 6822:Montaigne 6802:MacIntyre 6757:Dionysius 6752:Descartes 6712:Augustine 6566:Salamanca 6258:Hans Küng 6047:Léon Bloy 6037:Modernism 5890:Jansenism 5576:Mysticism 5170:Montanism 4854:: 249–69. 4273:162137015 4181:Ordinatio 4066:: 258–62. 3920:(online). 3393:. 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