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Duns Scotus John:     more books (100)

God and creatures;: The quodlibetal questions by John Duns Scotus, 1975 Opera Omnia Iussu et auctoritate Rmi P. Pacifici M. Perantoni. Praeside P. Carolo Balic, Volume I (Ordinatio. Prologus.), Volume II and III by Ioannes [Duns Scotus, John] Duns Scoti, 1950 A Treatise on God as First Principle by John Duns Scotus, 2010-05-17 A Treatise on God as First Principle by John Duns Scotus, 2009-10-20 John Duns Scotus (1265/5-1308) (Elementa) by E.P. Bos, 1996-01 John Duns Scotus - Philosophical Writings; A Selection The De Primo Principio Of John Duns Scotus Scotus, John Duns A Treatise on God as First Principle by Allan B Edited By Wolter, 1966 John Duns Scotus: Some Reflections on the Occasion of the Seventh Centenary of His Birth by Charles, Rev. Fr., O.F.M. Balic, 1966-01-01 John Duns Scotus: An entry from Gale's <i>Science and Its Times</i> John Duns Scotus (In a Nutshell) by James B. Torrance, R. C. Walls, 1992-01 The Ethical Theory of John Duns Scotus: A Dialogue with Medieval and Modern Thought.(Brief Article): An article from: Theological Studies by James J. Walter, 1997-03-01 Philosophical Writings of John Duns Scotus by J. Duns Scotus Allan Wolter, 1962 The De Primo Principio of John Duns Scotus: A Revised Text andTranslation by Evan Roche, 1949-06

lists with details

61. Blessed John Duns Scotus, Glasgow
    no picture, Blessed john duns scotus. Glasgow. Contact 270 Ballater Street GlasgowG5 0YT. Tel Fax -. Email Web site - -. Contact Title Tel - - -. Leaders  
    http://www.findachurch.co.uk/temp/ns/ns56/johnduns/

62. Untitled
    john duns scotus on Human Knowledge of God . john duns scotus’s “Cognitio BIBLIOGRAPHY.duns scotus, john. Cognitio Naturalis de Deo, in  
    http://www.angelfire.com/md2/timewarp/duns.html
    
    Extractions: John Duns Scotus on "Human Knowledge of God" John Duns Scotus’s “Cognitio Naturalis de Deo” (“Natural Knowledge of God”) is a lecture from his Opus Oxoniense (or Ordinatio ). He presents arguments for and against the thesis that it is possible for human beings to know God. The first argument against this thesis is that God cannot be perceived by the senses. God is imperceptible to the human mind. The human intellect cannot know something that cannot be perceived by the senses. The second argument against the thesis that we can understand the nature of God is that, just as many natural phenomena are imperceptible to our sensory capability, so is God imperceptible to our sensory capability. Another argument against the thesis that we can know God is that the infinite cannot be known by human beings. If God is infinite, then God is unknowable. It is impossible for the human intellect to know an infinite number of things, and thus we cannot know infinite Being. Duns Scotus then approaches the thesis in another way, by asking whether we can know what God is not. We can deny some aspect or quality of God only if it is inconsistent with another aspect or quality which we have already affirmed. We can arrive at negations of God only by means of affirmations of God. Duns Scotus says that there is no point in distinguishing between knowledge of God’s essence and knowledge of God’s existence. We cannot know anything to exist unless we already have some concept of that of which existence is affirmed.

63. On God As First Principle By Blessed John Duns Scotus
    www.RomanCatholicism.org. A Treatise on God. as First Principle. ByBlessed john duns scotus. +. 1.1 May the First Principle of things  
    http://www.romancatholicism.org/saints/scotus-first.html
    
    Extractions: www.RomanCatholicism.org A Treatise on God as First Principle By Blessed John Duns Scotus 1.1 May the First Principle of things grant me to believe, to understand and to reveal what may please his majesty and may raise our minds to contemplate him. 1.2 O Lord our God, true teacher that you are, when Moses your servant asked you for your name that he might proclaim it to the children of Israel, you, knowing what the mind of mortals could grasp of you, replied: "I am who am," thus disclosing your blessed name. You are truly what it means to be, you are the whole of what it means to exist. This, if it be possible for me, I should like to know by way of demonstration. Help me then, O Lord, as I investigate how much our natural reason can learn about that true being which you are if we begin with the being which you have predicated of yourself. 1.3 Although being has many properties it would not be irrelevant to consider, it is to the more fruitful source of the essential order that I turn, proceeding according to the following plan. I shall set forth in this first chapter the four divisions of order. From this one can gather how many kinds of essential orders exist. 1.4 For a division to be clear it is necessary (1) that the members resulting from the division be indicated and thus be shown to be contained in what is divided, (2) that the mutually exclusive character of the parts be manifest, and (3) that the classification exhaust the subject matter to be divided. The first requirement will be met in this chapter; the others, in the second. With no attempt at justification, then, in the present chapter I shall simply enumerate the divisions and explain the meaning of the parts.

64. Re: John Duns Scotus
    Re john duns scotus. Re john duns scotus I was wondering if anyone couldsuggest a good biography for the layman/dilatante on Dunns scotus.  
    http://www.ku.edu/~medieval/melcher/matthias/old/log.started931213/mail-44.html

65. Duns Scotus & Medieval Christian Philosophy Audiotapes
    Learn about the most influential figure in medieval christian thought,john duns scotus. Read about the contents of two audio books  
    http://www.audioclassics.net/html/phil2_files/scotus.htm
    
    Extractions: Voltaire and Rousseau The Roman Empire became Christian in 323 AD; about two centuries later, the rest of Europe began converting to Christianity . Medieval culture blurred the line between the sacred and the secular, and political and religious hierarchies vied for influence. In education, the liberal arts were seen as secular instruments for seeking sacred or divine truths. But when Aristotle's works were translated from Arabic, there began to be conflicts between classical and sacred learning between reason and faith . Aristotle offered powerful views on good and evil, knowledge, the soul, and the Prime Mover (e.g. God). Were Aristotle's teachings to be accommodated or denounced?

66. Titus Webpage
    john duns scotus It's my hope that this site be a useful academicsource specific to the philosopher/theologian john duns scotus.  
    http://www.baylor.edu/~Mathew_Titus/
    
    Extractions: Island of freedom: this place has a great biography as well as a link to The Maritian Department : This section of the web has a great description of Scotus' major works as well as some specific links to secondary criticisms. New Advent : its a great cite that has a huge amount of biographical references as well as information specific to his thoughts on God and how that should play out The Radical Academy: A well formatted web page that includes a very in-depth discussion over Scotus's ideas over metaphysics and his Theodicy. The Cambridge Companion to Philosophy: It's a great starting place for your research. Has a sizable entry over Scotus and lots of links to other areas of Philosophy

67. Www.erc.montana.edu/~lance_c/phil/scotus.htm
    Similar pages The Cambridge Companion to duns scotus Cambridge University john duns scotus was one of the principal figuresin medieval philosophy and theology.  
    http://www.erc.montana.edu/~lance_c/phil/scotus.htm

68. Servants - Scotus-eng
    Blessed john duns scotus. Servants of God. Bld. john duns scotus, by Raphael(fresco c.1590) from the Disputa, Stanza della Segnatura, Vatican Palace.  
    http://www.firponet.com/Francesco/Servants/Scotus/Fran_serv_Scotus_eng.htm
    
    Extractions: Blessed John Duns Scotus Servants of God [ by George Ferguson s.f.o. ] John was born in the Scottish Border town of Duns, Berwickshire, about the year 1265. This makes him a contemporary of both Wallace (1270 -1305) and Robert the Bruce, later King Robert I (1272-1329). He probably went to school in Haddington, East Lothian - which is still a town of pilgrimage - where the Franciscans had a Friary. There has been speculation recently that he was educated at Trinity College on North Uist in the Western Isles. He then moved on to Dumfries where his Uncle Elias was Guardian and Vicar General of the newly formed Conventual Province of Scotland. It was there at Dumfries that the young John was received into the Franciscan Conventual Order about the year 1281. He was ordained to the priesthood on 17th March, 1291 by Oliver Sutton, Bishop of Lincoln, at Northampton, England and continued his studies at Oxford. He later lectured in Oxford, Cambridge and was sent to Paris where he eventually became Master of Theology in 1305. He was always on the move, going back and forth between Paris and Oxford.

69. Duns Scotus (c. 1265-1308)
    Johannes duns scotus (c. 12651308). john duns scotus, from the Island ofFreedom site. Bl. john duns scotus from the Catholic Encyclopedia (1913).  
    http://www.theology.ie/thinkers/dscotus.htm

70. Untitled Document
    john duns scotus VS. Henry of Ghent. Biography of john duns scotus. johnduns scotus was born around 1265 in the Scottish town of duns.  
    http://mathres1.smcm.edu/~tapestry/zadunn/assets/biography_John_Duns_Scotus.htm
    
    Extractions: John Duns Scotus was born around 1265 in the Scottish town of Duns. Scotus is also known as the ‘Subtle Doctor’, because of his reputation of creating exceptionally complex and nuanced systems of thought. The name is Scotus is actually a nickname which means that he is a Scot. His family name is then Duns, which is also the name of the town in Scotland where he was born. Scotus was ordained to the Order of Friars Minor, the Franciscans, at Saint Andrew's Priory in Northampton, England, on March 17, 1291. He was educated at Oxford form 1288-1301, during this time Scotus first constructed his comments on Peter Lombard’s Sentences . By 1302 Scotus was lecturing on the Sentences in Pairs, until about 1304. After which, Scotus was transferred to the Franciscan studium at Cologne, probably beginning his duties as lector in October 1307. He died there on November 8, 1308. Beyond Scotus’s lectures on the Sentences , from which Reportaio’s exists (translations of student’s notes), several major works stand out in his career. The most famous is the

71. Untitled Document
    john duns scotus VS. Henry of Ghent. Intellectual Background of johnduns scotus. john Dun scotus is considered to be the founding  
    http://mathres1.smcm.edu/~tapestry/zadunn/assets/intelBackground_John_Duns_Scotu
    
    Extractions: John Dun Scotus is considered to be the founding father of a school of philosophical thought known as Scotism. Scotus’s personal background was that of an Oxford-educated Franciscan monk. The real backdrop against which his thoughts come to fruition can best be seen by examining his creation, the school of Scotism. The followers of this school after Scotus added little and on the whole merely defended the positions that Scotus had previously established. In brief Scotism is an outgrowth of the Franciscan movement. However, Scotus incorporated Aristotelian thinking with much greater liberty than previous Franciscan thinkers, yet was able to adhere to the predominately platonic structure that he worked within. Good examples of Scotist thinking, that were established by Scotus and defended in later times by his followers, were such theological concepts like, the freedom of the will, free co-operation with grace,, meritoriousness of good works, the causality of the sacraments ex opera operato , and the effects of absolutions.

72. Published And Forthcoming Papers And Reviews
    Abelard Sin, Grace, and Redemption in Abelard (forthcoming). john duns scotusReview of Giorgio Pini, Categories and Logic in duns scotus (forthcoming);  
    http://www.uiowa.edu/~phil/williams/papers.html
    
    Extractions: History of Philosophy Plato Medieval Philosophy Generally Augustine Anselm Introduction to Three Philosophical Dialogues "Anselm's Account of Freedom" "Saint Anselm" ... Monologion and Proslogion 11th-century philosophy Abelard John Duns Scotus Ethics "Moral Vice, Cognitive Virtue: Jane Austen on Jealousy and Envy"

73. Catholic Church Blessed
    Dominici; Blessed john duns scotus; Blessed john duns scotus; Blessedjohn duns scotus; Blessed john duns scotus; Blessed john duns scotus;  
    http://www.catholiclinks.org/santosiblessedJ.htm

74. John Duns Scotus
    Translate this page john duns scotus (c.1266-1308). john duns scotus nasceu em duns, Escócia,por volta de 1266, e muito jovem ingressou na ordem franciscana.  
    http://sites.uol.com.br/e.terranova/john.htm
    
    Extractions: John Duns Scotus (c.1266-1308). Filósofo e teólogo escocês. Um dos primeiros defensores da doutrina da imaculada concepção da Virgem Maria. Do século XVI ao XVIII, os seguidores do filósofo e teólogo Duns Scotus rivalizaram com os de santo Tomás de Aquino e, durante algum tempo, chegaram a superar em número os adeptos de todas as outras escolas reunidas. John Duns Scotus nasceu em Duns, Escócia, por volta de 1266, e muito jovem ingressou na ordem franciscana. Estudou em Oxford e foi ordenado em 1291. Os últimos anos em Oxford foram dedicados à elaboração de suas "lições" sobre um texto clássico da época, as Sentenças de Pedro Lombardo, reunidas na Opus Oxoniense (Obra de Oxford), uma de suas obras monumentais. Em 1302, foi nomeado professor de teologia na Universidade de Paris. Sua permanência ali coincidiu com o conflito entre o papa Bonifácio VIII e o rei da França, Filipe o Belo. Duns Scotus destacou-se entre os religiosos que se mantiveram fiéis ao pontífice e foi expulso da cidade por ordem do monarca. De volta a Paris sob o pontificado de Bento XI, iniciou um período de intenso trabalho intelectual, durante o qual se opôs às teses, em sua opinião demasiadamente aristotélicas, de outro grande mestre da escolástica, o dominicano santo Tomás de Aquino. Frente a este, Duns Scotus acentuava a diferença entre teologia e filosofia e considerava que a segunda por si só não podia encontrar soluções para problemas como a onipotência e infinitude de Deus e a imortalidade da alma. No Tractatus de primo principio, explicou o que o intelecto é capaz de conhecer sobre Deus e enfatizou a superioridade da vontade sobre a razão.

75. HistoryCenter.net
    john duns scotus. Timeline 1265 1308 Nickname n/a Nationality Scottish OccupationPhilosopher. john duns scotus studied at the Franciscan school at Oxford.  
    http://www.historycenter.net/religion-detail1.asp?ID=271&TimeZone=2

76. Duns Scotus And Medieval Christian Philosophy - Knowledge Products Audio Books
    But the Franciscans had much confidence in reason; john duns scotus was part ofthis resistance to rationalism, but he also encouraged his fellow Franciscans  
    http://knowledgeproducts.safeshopper.com/15/141.htm?288

77. John De Duns
    exclaimed in a fervour of admiration at the eloquence displayed, This is eitheran angel from heaven, a devil from hell, or john duns scotus! The same  
    http://www.electricscotland.com/history/other/duns_john.htm
    
    Extractions: John De Duns DUNS, JOHN DE, (SCOTUS,) that is, "John of Dunse, Scotsman," an eminent philosopher, was born in the latter part of the thirteenth century. The thirteenth and part of the fourteenth centuries are distinguished, in the history of philosophy, as the scholastic age, in which Aristoteline logic and metaphysics were employed, to an absurd and even impious degree, in demonstrating and illustrating the truths of the Holy Scriptures. Among the many scholars of Europe, who, during this period, perverted their talents in the exposition of preposterous degrees and the defence of a false system of philosophy, JOHN DE DUNSE, called the Subtle Doctor, was perhaps the most celebrated. So famous indeed was he held for his genius and learning, that England and Ireland have contended with Scotland for the honour of his birth. His name, however, seems to indicate his nativity beyond all reasonable dispute. Though convenience has induced general modern writers to adopt the term Scotus as his principal cognomen, it is evidently a signification of his native country alone; for Erigena, and other eminent natives of Scotland in early times, are all alike distinguished by it in their learned titles; these titles be it observed, having been conferred in foreign seminaries of learning.

78. Broadview Press: Basic Issues In Medieval Philosophy
    7. The Condemnation of 1277. 8. Henry of Ghent. 9. john duns scotus. 10. Williamof Ockham. II. 4. St. Thomas Aquinas. 5. john duns scotus. 6. William of Ockham. III.  
    http://www.broadviewpress.com/bvbooksprintable.asp?BookID=48

79. 6. Bibliografia Essenziale
    Ioannes duns scotus, De primo principio, ed. AB Wolter in john duns scotus ATreatise on God as First Principle, Franciscan Herald Press, Chicago, Ill.  
    http://www.dsfss.uniud.it/~andrea/sito/Scoto/indexs06.html
    
    Extractions: 6. Bibliografia essenziale Prev Gieben, S., Bibliographia scotistica recentior (1953-1965) , "Laurentianum", 6 (1965), pp. 492-522 Schaefer, O., Bibliographia de vita operibus et doctrina Ioannis Duns Scoti, saec. XIX-XX , Orbis Catholicus - Herder, Roma 1955 Schaefer, O., Resenha abreviada da bibliographia escotista mas recente (1954-1966 , "Revistas Portuguesa de Filosofia", 23 (1967), pp. 338-363 Ioannes Duns Scotus, Opera Omnia , ed. L. Wadding, 12 voll., Lyon 1639; ristampa anastatica G. Olms, Hildesheim 1968 Ioannes Duns Scotus, Opera Omnia Ioannes Duns Scotus, Opera Omnia studio et cura Commissionis scotisticae ad fidem codicum edita Ioannes Duns Scotus, Obras del Doctor Sutil, Joan Duns Escoto: Cuestiones Cuodlibetales , ed. F. Alluntis, Madrid 1968 Ioannes Duns Scotus, De primo principio , ed. A.B. Wolter in John Duns Scotus: A Treatise on God as First Principle , Franciscan Herald Press, Chicago, Ill. 1966 (seconda ed. rivista 1983) Ioannes Duns Scotus, Opera Philosophica , ed. G.J. Etzkorn, Franciscan Institute, St. Bonaventure N. Y. 1997- (vol. 1:

80. John Scotus Eriugena At Erratic Impact's Philosophy Research Base
    john scotus Eriugena Biography. Excerpt Irish theologian and Neoplatonist philosopher.Translated theology Notes on john scotus Eriugena. Excerpt  
    http://www.erraticimpact.com/~medieval/html/john_scotus_eriugena.htm
    
    Extractions: Homily on the Prologue to the Gospel of St. John John Scotus Eriugena was born and raised in Ireland during the early ninth century. Neither monk nor priest but a “holy sage,” he carried to France the flower of Celtic Christianity. His homily, The Voice of the Eagle, is a jewel of lyrical mysticism, theology, and cosmology, containing the essence of Celtic Christian wis­dom. He meditates on the meaning and purpose of creation as revealed by the Word made flesh, distilling into twenty-three short chapters a uniquely Celtic, non-dualistic fusion of Chris­tianity, Platonism, and ancient Irish wisdom. The translator’s “Reflections” make up the second half of this book and attempt to unfold some of the life-giving meaning implicit in Eriugena’s luminous sentences. Inspired both by a personal search for a living Christianity and by a sense of the con­tinuity of Western culture, these “Reflections” offer a contempo­rary, meditative encounter with the Word, or Logos, as mediated by both St. John’s Prologue and Eriugena’s Celtic homily.

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