44 found
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  1. What Lucifer Wanted: Anselm, Aquinas, and Scotus on the Object of the First Evil Choice.Giorgio Pini - 2013 - Oxford Studies in Medieval Philosophy 1 (1):61-82.
    This paper discusses the views of three medieval thinkers—Anselm, Thomas Aquinas, and John Duns Scotus—about a specific aspect of the problem of evil, which can be dubbed ‘the Lucifer problem’. What was the object of the first evil choice? What could entice a perfectly rational agent placed in ideal circumstances into doing evil? Those thinkers agreed that Lucifer wanted to be happier, but while Anselm thought that that was something Lucifer could achieve by his natural powers, Aquinas held that it (...)
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  2. Signification of names in duns scotus and some of his contemporaries.Giorgio Pini - 2001 - Vivarium 39 (1):20-51.
  3. Scotus's realist conception of the categories: His legacy to late medieval debates.Giorgio Pini - 2005 - Vivarium 43 (1):63-110.
    Scotus claims that the extramental world is divided into ten distinct kinds of essences, no one of which can be reduced to another one. Although by the end of the thirteenth century this claim was not new, Scotus's way of articulating it into a comprehensive metaphysical doctrine resulted into a ground-breaking contribution to what became known as 'late medieval realism'. This paper shows how Scotus's view of the categories as ten kinds of irreducible essences should be seen as a development (...)
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  4.  45
    Categories and logic in Duns Scotus: an interpretation of Aristotle's Categories in the late thirteenth century.Giorgio Pini - 2002 - Boston: Brill.
    This study of the interpretations of Aristotle's "Categories" in the thirteenth century provides an introduction to some main themes of medieval philosophical ...
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  5.  64
    The Individuation of Angels from Bonaventure to Duns Scotus.Giorgio Pini - 2012 - In Tobias Hoffmann (ed.), A Companion to Angels in Medieval Philosophy. Brill. pp. 79-115.
  6.  29
    Scotus and Avicenna on What it is to Be a Thing.Giorgio Pini - 2011 - In Dag Nikolaus Hasse & Amos Bertolacci (eds.), The Arabic, Hebrew and Latin Reception of Avicenna's "Metaphysics". De Gruyter. pp. 365-388.
  7.  74
    Two Models of Thinking: Thomas Aquinas and Duns Scotus on Occurrent Thoughts.Giorgio Pini - 2015 - In Gyula Klima (ed.), Intentionality, Cognition, and Mental Representation in Medieval Philosophy. New York: Fordham University Press. pp. 81-103.
    Even though Scotus did not develop his account in direct opposition to Aquinas, a contrast between these two thinkers helps us to focus on some distinctive features of their respective approaches and on some characteristic moves they made to answer the question, “What is it to think?” Scotus agreed with Aquinas that, barring divine intervention, an intelligible species must be received in the intellect prior to the production of an occurrent thought about a thing’s essence. Unlike Aquinas, however, Scotus argued (...)
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  8.  62
    Scotus on Objective Being.Giorgio Pini - 2015 - Documenti E Studi Sulla Tradizione Filosofica Medievale 26:81-103.
    Scotus’s views on objective being — i.e. the special way objects of thought are supposed to be in the mind — have been recently interpreted in different ways. In this paper, I argue that Scotus’s apparently contradictory statements on objective being can be made sense only if they are read against the background of his theory of essence. Specifically, I claim that a key point of Scotus’s position is that objects of thoughts are in the mind but have mind-independent identity (...)
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  9.  45
    Scotus on the objects of cognitive acts.Giorgio Pini - 2008 - Franciscan Studies 66:281-315.
  10.  42
    Sense, Intellect, and Certainty: Another Look at Henry of Ghent and John Duns Scotus on Divine Illumination.Giorgio Pini - 2023 - Quaestio 22:433-450.
    The disagreement between Henry of Ghent and John Duns Scotus on divine illumination is usually recognized as a high point in the history of medieval epistemology. Still, there is much obscurity surrounding that debate, including the specific nature of the disagreement between those two thinkers. In this paper, I argue that the point at issue is the relationship between sense and intellect. Henry of Ghent, who posits a close tie between sense and intellect, holds that the senses are the only (...)
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  11.  30
    Scotus on Doing Metaphysics in statu isto.Giorgio Pini - 2010 - In Ingham Mary B. & Bychkov Oleg (eds.), John Duns Scotus, Philosopher (Archa Verbi. Subsidia 3). Aschendorff. pp. 29-55.
  12. Scotus on the Possibility of a Better World.Giorgio Pini - 2009 - Acta Philosophica 18 (2).
  13. Scotus on Intuitive and Abstractive Cognition.Giorgio Pini - 2014 - In Hause Jeffrey P. (ed.), Medieval Philosophy: Essential Readings and Contemporary Responses. Routledge. pp. 348-365.
    How should we understand intuitive cognition? Duns Scotus held that we have intuitive cognition only when objects cause our knowledge without any causal intermediary; if an intelligible species caused our knowledge, it would be abstractive cognition. Compared to abstractive cognition, intuitive cognition is the paradigmatic case of knowledge; by contrast, abstractive cognition is only a "second best.".
     
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  14.  43
    Making Room for Miracles: John Duns Scotus on Homeless Accidents.Giorgio Pini - 2022 - Res Philosophica 99 (2):121-137.
    In this article, I consider Duns Scotus’s treatment of accidents existing without substances (= homeless accidents) in the Eucharist to shed light on how he thinks Aristotle’s metaphysics should be modified to make room for miracles. In my reconstruction, Duns Scotus makes two changes to Aristotle’s metaphysics. First, he distinguishes a given thing’s natural inclinations (its “aptitudes”) from the manifestations of those inclinations. Second, he argues that it is up to God’s free decisions (organized in systematic policies) whether a thing’s (...)
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  15. «absoluta Consideratio Naturae»: Tommaso d'Aquino e la dottrina avicenniana dell'essenza.Giorgio Pini - 2004 - Documenti E Studi Sulla Tradizione Filosofica Medievale 15:387-438.
    Lo studio si pone due domande sulla dottrina dell'essenzialismo, desunta dalla posizione di Avicenna sull'essenza : 1) come fu possibile per gli autori del Due e Trecento interpretare la dottrina aristotelica dell'essenza come dottrina dell'indifferenza dell'essenza all'individualità e all'universalità; 2) come poterono autori che sostenevano dottrine diverse fra loro appellarsi tutti alla risposta di Avicenna. In questo studio è presa in esame la posizione di Tommaso, soprattutto in quanto nell'evoluzione del suo pensiero non dette alla dottrina dell'indifferenza dell'essenza la medesima (...)
     
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  16.  5
    Being and Creation in Giles of Rome.Giorgio Pini - 2001 - In Jan A. Aertsen, Kent Emery & Andreas Speer (eds.), Nach der Verurteilung von 1277 / After the Condemnation of 1277: Philosophie und Theologie an der Universität von Paris im letzten Viertel des 13. Jahrhunderts. Studien und Texte / Philosophy and Theology at the University of Paris in the Last Quarter of. De Gruyter. pp. 390-409.
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  17. Cognition.Giorgio Pini - 2016 - In Charles Briggs & Peter Eardley (eds.), A Companion to Giles of Rome. Boston: Brill. pp. 150-172.
     
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  18.  70
    Can God create my thoughts? Scotus's case against the causal account of intentionality.Giorgio Pini - 2011 - Journal of the History of Philosophy 49 (1):39-63.
    Between the thirteenth and fourteenth century, a remarkable number of thinkers developed an interest in explaining a cognitive state's property of being about something, as many recent studies have shown.1 Several of those later medieval accounts shared a common strategy. According to this common strategy, intentionality was explained in causal terms. Thus, it was contended that cognitive states are about what causes them, and that it is precisely because a certain thing causes a certain cognitive state that such a cognitive (...)
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  19. Duns Scotus and unexplained intentionality.Giorgio Pini - 2024 - In Anna Tropia & Daniele De Santis (eds.), Rethinking Intentionality, Person and the Essence: Aquinas, Scotus, Stein. Boston, Massachusetts: Brill.
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  20. Duns Scotus’ Commentary on the Topics. New light on his philosophical teaching.Giorgio Pini - 1999 - Archives d'Histoire Doctrinale et Littéraire du Moyen Âge 66:225-243.
    Duns Scotus’ authorship of the commentary on Aristotle’s Topics transmitted in ms. Vatican, Ottoboni lat. 318 is demonstrated by no less than twelve references to his commentaries on the Isagoge and the Categories. In addition, new information is provided about the relative chronology of Scotus’ philosophical commentaries and the existence of a lost commentary on the Prior Analytics.
     
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  21.  38
    Ex defectu intellectualis luminis: Giles of Rome on the Role and Limits of Metaphysics.Giorgio Pini - 2005 - Quaestio 5 (1):527-541.
  22. Il dibattito sulle specie intelligibili alla fine del tredicesimo secolo.Giorgio Pini - 2004 - Medioevo 29:267-306.
  23.  24
    Interpreting Duns Scotus: Critical Essays.Giorgio Pini (ed.) - 2021 - Cambridge, United Kingdom: Cambridge University Press.
    John Duns Scotus is commonly recognized as one of the most original thinkers of medieval philosophy. His influence on subsequent philosophers and theologians is enormous and extends well beyond the limits of the Middle Ages. His thought, however, might be intimidating for the non-initiated, because of the sheer number of topics he touched on and the difficulty of his style. The eleven essays collected here, especially written for this volume by some of the leading scholars in the field, take the (...)
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  24.  24
    Individui Universali. Il realismo di Gualtiero di Mortagne nel XII secolo by Caterina Tarlazzi.Giorgio Pini - 2019 - Journal of the History of Philosophy 57 (3):555-556.
    Walter of Mortagne taught at Reims and Laon, where he become bishop and died in 1174. He is the author of two theological treatises and ten letters. Tarlazzi’s book is a careful study of his realism concerning universals. As the author notes, his views must be reconstructed from indirect evidence. We know from John of Salisbury that he was the main proponent of an original position according to which universals are real items in the world but are identical with individuals. (...)
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  25. La dottrina della creazione e la ricezione delle opere di Tommaso d'Aquino nelle «Quaestiones de esse et essentia» di Egidio Romano II.Giorgio Pini - 1992 - Documenti E Studi Sulla Tradizione Filosofica Medievale 3 (2):491-559.
    La prima parte del saggio è apparsa in «Documenti e Studi» 3, 1 271-304. L'esame analitico condotto su ciascuna delle sette questioni egidiane permette all'A. di valutare «le dimensioni e le modalità dell'impiego delle opere di Tommaso d'Aquino compiuto da Egidio Romano». Di ciascuna questione viene quindi presentata una scheda ragionata articolata in tre parti: 1) collocazione della questione ; 2) analisi delle sezioni ; 3) raffronto complessivo tra la questione studiata e l'articolo parallelo del commento al II libro Sententiarum (...)
     
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  26.  10
    Parody or Touch-Up? Duns Scotus’s Engagement with Anselm’s Proslogion Argument.Giorgio Pini - 2023 - In Joshua P. Hochschild, Turner C. Nevitt, Adam Wood & Gábor Borbély (eds.), Metaphysics Through Semantics: The Philosophical Recovery of the Medieval Mind / Essays in Honor of Gyula Klima. Springer Verlag. pp. 289-304.
    Can the Proslogion argument for God’s existence be parodied to demonstrate the existence of the worst evil? This is what Duns Scotus contends in one of his works, where he presents such a parody as evidence for the argument’s unsoundness. Elsewhere, however, Scotus defends a “touched-up” version (coloratio) of Anselm’s argument. In my reconstruction, Scotus’s touched-up argument includes three stages: first, a demonstration that that than which a greater cannot be thought is a possible object of thought; second, a demonstration (...)
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  27.  18
    (1 other version)Species, Concept, and Thing.Giorgio Pini - 1999 - Medieval Philosophy & Theology 8 (1):21-52.
  28. Scotus's Essentialism. A Critique of Thomas Aquinas's Doctrine of Essence in the «Questions on the Metaphysics».Giorgio Pini - 2003 - Documenti E Studi Sulla Tradizione Filosofica Medievale 14:227-262.
    L'A. propone una nuova indagine sull'essenzialismo di Scoto attraverso una lettura analitica della questione 7 delle Questiones sul settimo libro della Metafisica. Nello stesso luogo Scoto critica la dottrina di Tommaso sull'essenza. In tal modo, l'A. evidenzia profonde differenziazioni fra ciò che è comunemente etichettato essenzialismo aristotelico. Nel caso dei due filosofi, infatti, pur partendo entrambi dall'interpretazione del pensiero aristotelico e da una comune assunzione della dottrina avicenniana dell'indifferenza dell'essenza, si approda ad opposte teorie.
     
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  29. Sulla fortuna delle «Quaestiones super Metaphysicam» di Antonio Andrea.Giorgio Pini - 1995 - Documenti E Studi Sulla Tradizione Filosofica Medievale 6:281-361.
    L'A., analizzando la fortuna delle Quaestiones super Metaphysicam di Antonio, discepolo di Scoto, ne segnala il carattere di revisione, ovvero di semplificazione e di riordino, dell'opera del maestro, realizzata con lo scopo di rendere agevole ai discepoli la consultazione dell'opera. Di fatto le Quaestiones presentano, oltre alle correzioni formali, aggiunte, modifiche e soppressioni rispetto all'opera di Scoto, apportate secondo una prospettiva aristotelica che influenzerà la formazione del pensiero metafisico della scuola scotista. Due appendici concludono il saggio: l'elenco dei mss. noti (...)
     
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  30.  15
    Scotus’s Legacy.Giorgio Pini - 2010 - In David Wirmer & Andreas Speer (eds.), 1308: Eine Topographie Historischer Gleichzeitigkeit. De Gruyter. pp. 486-515.
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  31.  84
    Scotus on Hell.Giorgio Pini - 2012 - Modern Schoolman 89 (3-4):223-241.
    The existence of everlasting punishment has sometimes been thought to be incompatible with God’s goodness and omnipotence. John Duns Scotus focused on the key issue concerning everlasting punishment, i.e., the impossibility for the damned to repent of their evil deeds and so to obtain forgiveness. Scotus’s claimwas that such an impossibility is not logical but nomological, i.e., it depends on the rules God established to govern the world, specifically on what I call ‘the rule of the permanence of the last (...)
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  32.  64
    Scotus on Knowing and Naming Natural Kinds.Giorgio Pini - 2009 - History of Philosophy Quarterly 26 (3):255 - 272.
  33. Scotus on Universals: A Reconsideration.Giorgio Pini - 2007 - Documenti E Studi Sulla Tradizione Filosofica Medievale 18:395-409.
    L'A. sottolinea come la posizione di Scoto sugli universali, sebbene mal compresa e incomprensibile, è davvero un tentativo interessante di dire cosa sia possibile e necessario circa la struttura della realtà senza far confusione fra la realtà stessa e il nostro modo di conoscerla. Non è possibile dire che cosa gli oggetti siano nel mondo e se siano individui o universali sulla base di una semantica o una considerazione epistemologica. Non è possibile formulare la struttura del mondo sulla base dei (...)
     
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  34.  37
    Scotus's Questions on the Metaphysics: A Vindication of Pure Intellect.Giorgio Pini - 2014 - In Amerini Fabrizio & Galluzzo Gabriele (eds.), A Handbook to Commentaries on the Metaphysics in the Middle Ages. Brill. pp. 359-384.
    John Duns Scotus authored two works on Aristotle's metaphysics, the Questions on the Metaphysics and the Remarks on the Metaphysics. The Questions were copied several times and were soon regarded as one of Scotus's major works. A close study of Scotus's views on the nature, method, and limits of metaphysics in the Questions provides an access key to an otherwise intractable work. Scotus had a particularly lofty conception of metaphysics as the discipline that both considers anything whatsoever with regard to (...)
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  35. The development of Aquinas's thought.Giorgio Pini - 2011 - In Brian Davies & Eleonore Stump (eds.), The Oxford handbook of Aquinas. New York: Oxford University Press.
     
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  36. Univocity in Scotus's Quaestiones super Metaphysicam: The Solution to a Riddle.Giorgio Pini - 2005 - Medioevo 30:69-110.
  37. Una lettura scotista della «Metafisica» di Aristotele: l'«Expositio in libros Metaphysicorum» di Antonio Andrea.Giorgio Pini - 1991 - Documenti E Studi Sulla Tradizione Filosofica Medievale 2 (2):529-586.
    Da lungo tempo è stato riconosciuto il carattere scotista dell'Expositio in libros Metaphysicorum di Antonio Andrea, a tal punto che essa figura tra le opere di Scoto nelle edizioni del Wadding e di Vivés. Anche ora che la paternità di Antonio Andrea per quest'opera è stata comunemente riconosciuta, accade spesso che si faccia ricorso all'Expositio al fine di illuminare questo o quel punto oscuro del pensiero di Scoto. Tuttavia, una volta analizzata, quest'opera mostra di essere un adattamento puntuale del commento (...)
     
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  38.  39
    Duns Scotus on God (review). [REVIEW]Giorgio Pini - 2007 - Journal of the History of Philosophy 45 (3):497-498.
    Giorgio Pini - Duns Scotus on God - Journal of the History of Philosophy 45:3 Journal of the History of Philosophy 45.3 497-498 Muse Search Journals This Journal Contents Reviewed by Giorgio Pini Fordham University Richard Cross. Duns Scotus on God. Ashgate Studies in the History of Philosophical Theology. Burlington, VT: Ashgate, 2005. Pp. xi + 289. Paper, $34.95. In this volume, Richard Cross gives us an excellent treatment of Duns Scotus's teaching on God, admirable for both its comprehensiveness and (...)
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  39.  12
    Duns Scotus. [REVIEW]Giorgio Pini - 2001 - Religious Studies 37 (2):223-246.
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  40.  46
    Duns Scotus on material substances and cognition: a discussion of two recent books. [REVIEW]Giorgio Pini - 2016 - British Journal for the History of Philosophy 24 (4):769-779.
    ABSTRACTIn a recent book, Thomas Ward advances an original interpretation of Duns Scotus’s hylomorphism, which stresses the ability of the parts of certain kinds of composites to exist independently from each other and from the composite to which they belong. Ward argues that the notion of essential order plays a key role in accounting for the unity of those parts in a composite. In another book, Richard Cross gives a comprehensive treatment of Duns Scotus’s theory of cognition, which proposes an (...)
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  41. (1 other version)La dottrina della creazione e la ricezione delle opere di Tommaso d'Aquino nelle Quaestiones de esse et essentia (qq. 1-7) di Egidio Romano.‖. [REVIEW]Giorgio Pini - 1992 - Documenti E Studi Sulla Tradizione Filosofica Medievale 3 (2):271-304.
    La prima parte del saggio è apparsa in «Documenti e Studi» 3, 1 271-304 . L'esame analitico condotto su ciascuna delle sette questioni egidiane permette all'A. di valutare «le dimensioni e le modalità dell'impiego delle opere di Tommaso d'Aquino compiuto da Egidio Romano» . Di ciascuna questione viene quindi presentata una scheda ragionata articolata in tre parti: 1) collocazione della questione ; 2) analisi delle sezioni ; 3) raffronto complessivo tra la questione studiata e l'articolo parallelo del commento al II (...)
     
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  42.  41
    Lectura romana in primum Sententiarum Petri Lombardi. [REVIEW]Giorgio Pini - 2010 - International Philosophical Quarterly 50 (4):518-519.
  43.  40
    Logic, Theology, and Poetry in Boethius, Abelard, and Alain of Lille: Words in the Absence of Things. By Eileen C. Sweeney. [REVIEW]Giorgio Pini - 2012 - International Philosophical Quarterly 52 (2):252-254.
  44.  25
    Review of Henrik Lagerlund (ed.), Rethinking the History of Skepticism: The Missing Medieval Background[REVIEW]Giorgio Pini - 2010 - Notre Dame Philosophical Reviews 2010 (8).
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