Resumo: As contribuições dos pensadores medievais para o debate em torno da escravidão ainda são pouco conhecidas em seus detalhes. Junto com as abordagens na filosofia antiga, na patrística, no direito romano e no direito canônico, elas formam um corpo de textos e de ideias fundamental para se compreender o tratamento da escravidão do século XVI ao século XIX. Neste artigo, busca-se expor e analisar a abordagem que João Duns Scotus dá ao tema, contrastando-a com as visões (...) de Aristóteles e de Tomás de Aquino. As posições de Scotus dependem de seus pareceres sobre a liberdade, a propriedade e a lei positiva, bem como sobre o significado do livre-arbítrio como condição prático-racional de todos os seres humanos. Na base dessas ideias, Scotus restringe de forma severa as condições de lei positiva segundo as quais a servidão pode ser introduzida com justiça e o escopo de perda de liberdade que pode ser aceito no contrato da escravidão.: The contributions by medieval thinkers to the debate on slavery are still little known in their details. Together with the approaches in ancient philosophy, patristics, Roman law, and Canon law, they constitute a body of texts and ideas that are fundamental to understanding the treatment of slavery from the 16th to the 19th centuries. In this article, we examine John Duns Scotus’ account of the theme, contrasting it with the views of Aristotle and Thomas Aquinas. The position of Scotus depends on his views about freedom, property, and positive law, as well on the meaning of free will as a practical-rational condition of all human beings. Based on these ideas, Scotus severely restricts the conditions of positive law according to which servitude can be justly introduced, and the scope of the loss of freedom that can be accepted in the contract of slavery. (shrink)

O presente texto aborda a recepçãocrítica do pensamento aristotélico no Ocidentelatino medieval através da polêmica acerca dasuposta diferença entre intelecto ativo e intelectopassivo defendida por J. Duns Scotus e negadapor G. de Ockham. Inicialmente, evocamos aproblemática do intelecto no tivro HI do DeAnima de Aristóteles e sua recepção na IdadeMédia para, em seguida, explicitar os efeitos detal problemática na discussão entre dois grandespensadores.

Neste estudo, investiga-se a possibilidade de uma análise, por parte de Duns Scotus, do clássico problema de filosofia moral localizado na fraqueza da vontade. Argumentando de modo crítico para a identificação do tema na ética scotista, o autor acaba por expor, com isso, as premissas centrais de toda a metafísica da vontade e a ética da liberdade de Duns Scotus. PALAVRAS-CHAVE – Fraqueza da vontade. Vontade. Liberdade. Voluntarismo. Teoria da ação scotista. ABSTRACT In this study the (...) hypothesis of finding in Duns Scotus’s works a real analysis of the classical problem of moral philosophy located in the weakness of the will is deeply investigated. Arguing critically for the identification of that theme in the ethics of Scotus, the author outlines at the same time the central premises for Duns Scotus’s metaphysics of the will and ethics of freedom. KEY WORDS – Weakness of will. Will. Freedom. Voluntarism. Scotus’s theory of action. (shrink)

Neste artigo, o autor começa por discorrer sobre os últimos anos de vida do Doutor Subtil, marcados pelo célebre conflito em torno às relações de poder, ocorrido entre Filipe IV "O Belo", rei da França, e o papa Bonifácio viu, por causa das posições que ele assumiu e de sua relação com a questão da origem da propriedade e da autoridade secular. Para o Menorita escocês tanto a propriedade ou o domínio particular sobre os bens quanto a autoridade secular foram (...) instituídas pelos seres humanos, não por Deus, após a Queda Original, porque condiziam melhor com sua nova condição, influenciada por suas más inclinações. Por isso, foi necessário que houvesse uma autoridade política e leis por ela promulgadas, a fim de regular a convivência social. Os ensinamentos de Escoto sobre esses assuntos significam a via media entre as teses extremistas propostas, de um lado, pelos defensores da hierocracia pontifícia e, de outro, pelos assessores de Filipe IV. /// The author starts the article with a consideration of the last years of Duns Scotus' life, which was particularly marked by the famous conflict, around the relations of power, occurred between Philip IV, "The Fair", king of France, and Pope Boniface VIII, because of the positions which the scotch Friar assumed regarding the question about the origin of property and about the origin of the secular authority. As a matter of fact, for Duns Scotus, both the property and the political authority were established by men, after the Original Fall, not by God, because they are more in consonance with the new condition of humans, marked by their bad passions. Therefore, it was necessary to have a political authority able to promulgate laws in order to regulate the social life. The article shows that the teaching of Duns Scotus about these subjects constitutes a via media between the extremist doctrines professed, on the one hand, by the defenders of the hierocracy and, on the other, by the assessors of Philip IV. (shrink)

The philosophical writings of Duns Scotus, one of the most influential philosophers of the Later Middle Ages, are here presented in a volume that presents the original Latin with facing page English translation._ CONTENTS: _ Foreword to the Second Edition. Preface. Introduction. Select Bibliography. I. Concerning Metaphysics II. Man’s Natural Knowledge of God III. The Existence of God IV. The Unicity of God V. Concerning Human Knowledge VI. The Spirituality and Immortality of the Human Soul Notes. Index of (...) Proper Names. Index of Subjects. (shrink)

An English translation of John Duns Scotus's The Questions on Aristotle's "De Interpretatione" including an extensive commentary on some of Scotus's more difficult ideas.

Scotus - unlike Thomas Aquinas - never commented on Aristotle's Politics nor did he write any significant political tracts like Ockham. Nevertheless, despite his primary philosophical reputation as a metaphysician, Scotus did have certain definitive ideas about both politics and the morality of the marketplace.

The philosophical writings of Duns Scotus, one of the most influential philosophers of the Later Middle Ages, are here presented in a volume that presents the original Latin with facing page English translation. CONTENTS: Foreword to the Second Edition. Preface. Introduction. Select Bibliography. I. Concerning Metaphysics II. Man's Natural Knowledge of God III. The Existence of God IV. The Unicity of God V. Concerning Human Knowledge VI. The Spirituality and Immortality of the Human Soul Notes. Index of Proper (...) Names. Index of Subjects. (shrink)

ResumoNo presente artigo procura-se oferecer uma análise e avaliação críticas da posição de João Duns Scotus (ca. 1265 – 1308) a respeito do problema dos universais. Para tanto, é levada a cabo primeiramente uma breve exposição dos argumentos e conceitos centrais dos quais ele se utiliza para defender seu realismo. Em seguida, algumas críticas à posição de Scotus, em especial o cerne da que devemos a Guilherme de Ockham (ca. 1287 – 1347), são apresentadas em detalhes (...) e então respondidas.Palavras-chave: Scotus, Ockham, escolástica, universais, realismo, nominalismo.AbstractThe current paper aims to offer an analysis and evaluation of John Duns Scotus’ (ca. 1265 – 1308) position regarding the problem of universals. In order to do so, a brief exposition of the central arguments and concepts he employs to defend his realism is first carried out. Some criticisms of Scotus’ position, especially the core of the one we owe to William of Ockham (ca. 1287 – 1347), are then presented in detail and answered. (shrink)

I. Quaestiones in librum Porphyrii Isagoge ; et , Quaestiones super Praedicamenta Aristotelis -- II. Quaestiones in libros Perihermenias Aristotelis ; Quaestiones super librum Elenchorum Aristotelis ; Theoremata -- III. Quaestiones super libros Metaphysicorum Aristotelis, libri I-V -- IV. Quaestiones super libros Metaphysicorum Aristotelis, libri VI-IX -- V. Quaestiones super secundum et tertium De anima.

It was this kind of priority Aristotle had in mind in his proof that act is prior to potency in the ninth book of the Metaphysics where he calls act prior ...

This volume is the fifth and final volume in the Blessed John Duns Scotus Opera philosophica series. It offers readers Scotus' questions on Aristotle's De anima wherein he focuses his attention upon the faculties of sensation, the nature of the intellect, the role of the intelligible species in cognition, and the formal object of the intellect.

This work is the first English translation of Scotus's commentary on Aristotle's Quaestiones super Praedicamenta. Although there are numerous Latin commentaries on Aristotle's Categories, Scotus's Questions is one of the few commentaries on the Categories written in the thirteenth century covering all of Aristotle's text, including the often neglected post-praedicamenta, and the only complete Latin commentary available in English. Moreover, unlike many of the commentaries, Scotus's text is one of the last commentaries to be written before the (...) nominalist reduction of the categories to substance and quality. The question format allows Scotus a great deal of liberty to discuss the categories in detail, as well as matters that are only remotely raised by the text. Altogether, the forty-four questions cover the following subjects: questions 1-4 are prolegomena to the work itself and raise the question of its subject matter as well as whether there can be a science of the categories; questions 5-8 deal with equivocals, univocals, and denominatives; questions 9-11 discuss Aristotle's two rules regarding predication and the sufficiency of the categories; questions 12-36 discuss the four main categories treated by Aristotle, namely, substance, quantity, relation, and quality; and the remaining eight questions discuss the post-praedicamenta. (shrink)

Pages:1 to 25 -- Pages:26 to 50 -- Pages:51 to 75 -- Pages:76 to 100 -- Pages:101 to 125 -- Pages:126 to 150 -- Pages:151 to 175 -- Pages:176 to 200 -- Pages:201 to 225 -- Pages:226 to 250 -- Pages:251 to 275 -- Pages:276 to 300 -- Pages:301 to 312.

1. Opera philosophica -- 2, [pt.] 1, 3, [pt.] 1. Opera theologica.

No livro VI de suas "Questões sobre a Metafísica", João Duns Escoto desenvolve um complexo estudo sobre a verdade. Para tanto, ele distingue dois modos de verdade: a "verdade na coisa" e a "verdade no intelecto". Pretendo aqui me voltar para a primeira dessas duas noções, interpretando uma curta passagem daquela obra à luz de outros textos do Doutor Sutil – um procedimento sugerido por aquelas próprias questões. In the 6th book of his "Questions on Metaphysics", John (...) class='Hi'>Duns Scotus develops a complex study on the truth. To do so, he distinguishes between two modes of truth: a "truth in the thing" and "a truth in the intellect". Here I intend to turn to the first of these notions, reading a short passage of that work in the light of some other texts by the Subtle Doctor – a procedure suggested by those very questions. (shrink)

Pt. 1. Rassegna storiografica sulla teoria della modalità -- pt 2. Testi di Giovanni Duns Scoto -- pt. 3. Il caso della relazione tra creatura e Creatore nella condizione di dannazione e di beatudine.

THE MAJOR PREMISE OF DUNS SCOTUS'S IMPRESSIVE PROOF FOR THE EXISTENCE OF GOD HAS BEEN NEGLECTED. THAT PREMISE, "THE MOST PERFECT BEING IS INFINITE," IS ESTABLISHED IN TWO WAYS. THE KEY PREMISE IN EACH WAY IS THE PROPOSITION, "POSSIBLY, SOME BEING IS INFINITE." THIS PROPOSITION CANNOT BE PROVEN TO BE TRUE, NOT BECAUSE IT IS IN ANY WAY DUBIOUS OR LACKING IN EVIDENCE, BUT BECAUSE ITS TERMS ARE SIMPLE AND NOT SUBJECT TO PROOF OR FURTHER ANALYSIS. BEING IS (...) THE SIMPLEST AND MOST IMMEDIATE OF CONCEPTS; AND BEING INFINITE IS SIMPLY THE NEGATION OF BEING FINITE. INSTEAD OF PROOF, SCOTUS PRESENTS "PERSUASIONES", SKETCHES OF LANGUAGE-GAMES TO SHOW THAT THE PROPOSITION IS TRUE. (shrink)

El presente trabajo es parte de una investigación de magíster en la cual se examina el problema de los universales en el período medieval, específicamente en los autores Avicena, Enrique de Gante y Duns Scotus. En él se analiza la comprensión escotista de los universales, así como también su relación con el conocimiento, Dios y el principio de individuación. Scotus dedica el conocimiento abstractivo a los universales, o sea, el conocimiento abstractivo es el tipo de conocimiento que (...) permite a los seres humanos conocer a los universales. Estos, por su parte, son totalmente contingentes, siendo creados o destruidos por Dios con base solamente en la voluntad divina. Además, un universal adquiere una existencia material cuando es concretado por la haecceitas, cuando “está presente” en un individuo existente en acto. Para tal análisis se utilizan partes de textos como Quodlibet q. 13, Ordinatio II, d. 3, Lectura I, d. 39, Reportatio I-A, d. 38. (shrink)

The platonic ideas attribution into God’s mind creates a problem, namely: how to speak about “divine attributes” without put multiplicity into the divine simple substance? From this problem, this paper aims to show how Luis de Léon is between Thomas Aquinas and John Duns Scotus.