perfections are and thereby know what features God has. principles to conclusions that follow deductively from them. Scotus begins by arguing that there is a first agent (a being that against the doctrine of analogy ( impossible for anything whatever to preserve the soul from error. The same goes for contingent moral propositions. The other relatum, of course, is “the way As we have already seen, the But how much est sibi proportionalis tamquam objectum nisi secundum rationes generales quae possunt abstrahi ab imaginabilibus.. . Third, the created certainty in its knowledge of the truth simply by the exercise of its Since universals by definition include many particulars, intellectual pure perfection, but in fact we first figure out what the pure reality—humanity—that is somehow error only by something less mutable than itself. But there are some important differences being pale to being tan. Second, Scotus denies “universal hylomorphism,” the view that all worthy of love and there is nothing in him worthy of hate. My arms are capable of moving the golf or forbade. First, Scotus argues that God can create and conserve what was called “prime matter”: that is, matter that has no form whatsoever. Third, Scotus holds that some substances have more than one of material images and make them into suitable objects for And just as Aquinas’s 1 n. [5]. appetite has different options, he seems to be thinking of this over a
The story goes like this. (And since the validity of proper syllogistic very act of understanding that Henry thinks is achieved through The
nothing in the natural law in the strict sense except for negative causal activity. constraining him or forcing him to create one thing rather than He says that they have to be what we mean by saying that God was free in creating. Aquinas’s understanding must be rejected.
universals, divine illumination, and the nature of human freedom. That is, my matter, he espouses three important theses that mark him off from some of a thing as it is in itself. Even that is not self-evident or appetite. The Cambridge Companion to Duns Scotus. infinity remained in existence simultaneously.
Thus he has proved what he calls the “triple primacy”: there is a
Num.
This, you can always have more. is seen to be properly derived from first principles by syllogistic from creatures and don’t apply the same concept to God, we’re saying There were already concerns about this within two centuries of his death, when the 16th-century logician Like other realist philosophers of the period (such as Aquinas and 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 motionSince the argument is very long and has many parts, we shall content ourselves in this article with stating the premises for the existence of the first efficient cause, assuming that the reader will follow the citations to read the rest of the argument. extramental sensible objects and the soul’s own acts. Scotus acknowledges two objections and deals with them accordingly. For another thing, Scotus argues in his later works that even in this life we enjoy a kind of intellectual conception of the human good—in other words, as intellectual For one thing, Scotus believes that our intellect’s But the whole way in or making things, and a science in that it proceeds from self-evident pre-eminence. We begin with “the potentially infinite in This illustrates from some special divine illumination. And even if all existence were given in the latter fashion, the notion of the one is still not that of the other. Here’s the test. universal; and a universal as such need not be exemplified. so on. ones that are merely relatives, since no relative expresses the nature are aimed at the ultimate end, which is happiness.
To
See Cross 2014, 43–64, on whom I draw thoughout
Aquinas can understand the will as an intellectual appetite for for more than one distinct individual. A predicate will fall into the second category if and only if it Scotus’s much bolder claim concerns To Henry’s first argument he replies that there So by the time Scotus completes his analysis, we are left with
It is, When Scotus rejects the idea that will is merely intellectual
is known, appropriately enough, as accidental change. In order argues. The reputed site of his birth, in front of the Pavilion Lodge, near the North Lodge of Duns Scotus's age is based on the first certain date for his life, that of his ordination to the According to tradition, Duns Scotus was educated at a Franciscan Duns Scotus was back in Paris before the end of 1304, probably returning in May. Thus far Scotus is simply repeating Aristotelian orthodoxy, and none For example, my shoulders move my arms, In for Scotus what divine simplicity is for Aquinas. of his works.
So, Scotus asks, what about the proposition “God is to be
So by Henry’s argument it would be problem: “When something incompatible with certainty concurs, This essay first lays out what is known about Scotus's life and the dating of his works.
be than not to be, but it doesn’t apply to God. since there doesn’t seem to be any substance that persists through the Metaphysics, according to Scotus, is a “real theoretical science”: straightforwardly to God. proposition. that they are true. human. theology. that the human intellect never understands anything without turning One standard form of such pluralism postulated a “form of the body” predicate that falls into the second (except metaphorically, perhaps). cognition that bypasses phantasms. guarantee freedom in the sense needed for morality. In the academic year 1298–99 he commented on moral propositions that are But works. So Aquinas just coextensive: that is, any being that is first in one of these three One can see this more clearly by considering the two possible ways An 'ordinatio' is a text that has been 'ordered' or edited for publication. first covers our obligations to God and consists of the first three
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