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72Testimony, Error, and Reasonable Belief in Medieval Religious EpistemologyIn Matthew A. Benton, John Hawthorne & Dani Rabinowitz (eds.), Knowledge, Belief, and God: New Insights in Religious Epistemology, Oxford University Press. 2018.
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123The IncarnationIn Thomas P. Flint & Michael C. Rea (eds.), The Oxford handbook of philosophical theology, Oxford University Press. 2008.The Christian doctrine of the Incarnation maintains that the second person of the Trinity became a human being, retaining all attributes necessary for being divine and gaining all attributes necessary for being human. As usually understood, the doctrine involves the claim that the second person of the Trinity is the subject of the attributes of Jesus Christ, the first-century Jew whose deeds are reported in various ways in the New Testament. The fundamental philosophical problem specific to the …Read more
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Some varieties of semantic externalism in Duns Scotus's Cognitive psychologyIn Dominik Perler (ed.), Transformations of the soul: Aristotelian psychology, 1250-1650, Brill. 2008.
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172Recent work on the philosophy of duns scotusPhilosophy Compass 5 (8): 667-675. 2010.This article highlights five areas of Scotus' philosophy that have recently been the subject of scholarly discussion. (1) Metaphysics : I outline the most current accounts of Scotus on individuation (thisness or haecceity) and the common nature. (2) Modal theory : I consider recent accounts both of Scotus' innovations in spelling out the notion of the logically (and broadly logically) possible, and of his account of the independence of modality. (3) Cognitive psychology : I examine recent views …Read more
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130Some varieties of semantic externalism in duns scotus's cognitive psychologyVivarium 46 (3): 275-301. 2008.According to Scotus, an intelligible species with universal content, inherent in the mind, is a partial cause of an occurrent cognition whose immediate object is the self-same species. I attempt to explain how Scotus defends the possibility of this causal activity. Scotus claims, generally, that forms are causes, and that inherence makes no difference to the capacity of a form to cause an effect. He illustrates this by examining a case in which an accident is an instrument of a substance in the …Read more
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38Review of Russell L. Friedman, Medieval Trinitarian Thought From Aquinas to Ockham (review)Notre Dame Philosophical Reviews 2010 (11). 2010.
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18The Metaphysics of the Incarnation: Thomas Aquinas to Duns ScotusOxford University Press on Demand. 2005.The period from Thomas Aquinas to Duns Scotus is one of the richest in the history of Christian theology. The Metaphysics of the Incarnation aims to provide a thorough examination of the doctrine in this era, making explicit its philosophical and theological foundations. Medieval theologians believed that there were good reasons for supposing that Christ's human nature was an individual. In the light of this, Part 1 discusses how the various thinkers held that an individual nature could be unite…Read more
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49Identity, Origin, and Persistence in Duns Scotus's PhysicsHistory of Philosophy Quarterly 16 (1). 1999.
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29John Duns Scotus. Duns Scotus on Time and Existence: The Questions on Aristotle’s “De interpretatione.” Trans. and ed. Edward Buckner and Jack Zupko. Washington, DC: Catholic University of America Press, 2014. Pp. 376. $69.95 (review)Hopos: The Journal of the International Society for the History of Philosophy of Science 6 (2): 352-353. 2016.
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37Moral Dilemmas in Medieval Thought from Gratian to Aquinas. By M.V. Dougherty. (Cambridge UP, 2011. Pp. x + 226. Price £55.00, $90.00.)Philosophical Quarterly 62 (247): 404-405. 2012.
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88Incarnation, omnipresence, and action at a distanceNeue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 45 (3): 293-312. 2003.
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74Idolatry and Religious LanguageFaith and Philosophy 25 (2): 190-196. 2008.Upholding a univocity theory of religious language does not entail idolatry, because nothing about univocity entails misidentifying God altogether—which is what idolatry amounts to. Upholders and opponents of univocity can agree on the object to which they are ascribing various attributes, even if they do not agree on the attributes themselves. Neither does the defender of univocity have to maintain that there is anything real really shared by God and creatures. Furthermore, even if much of lang…Read more
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30Infinity, Continuity, and Composition: The Contribution of Gregory of RiminiMedieval Philosophy & Theology 7 (1): 89-110. 1998.Gregory of Rimini (1300s motivations for accepting this view, and indeed how precisely he understands it
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81Incarnation, Indwelling, and the Vision of God: Henry of Ghent and Some FranciscansFranciscan Studies 57 (1). 1999.According to Henry of Ghent (d. 1293), it is impossible for the second person of the Trinity to assume into unity of person an irrational nature (e.g., a stone nature), or to assume a rational nature that does not enjoy the beatific vision. He argues that the assumption of a nature to a divine person entails both that the nature has the sort of powers that could exercise supernatural activities and that these powers are exercised. Henry’s Franciscan opponents argue against this. Existent irratio…Read more
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82Is Aquinas's proof for the indestructibility of the soul successful?British Journal for the History of Philosophy 5 (1). 1997.No abstract
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57Duns Scotus on Divine Substance and the TrinityMedieval Philosophy & Theology 11 (2): 181-201. 2003.
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47Duns Scotus on the Semantic Content of Cognitive Acts and SpeciesQuaestio 10 135-154. 2010.Scotus holds that dispositional and occurrent cognitions are qualities that inhere in the soul. These qualities have semantic or conceptual content. I show that such content is nothing in any sense real, and that this content consists either in the relevant quality’s being measured by an extramental object, or in its being such that it would be measured by such an object in the case that there were such an object. The measurement relation, in the case of an intelligible species, is secured by th…Read more
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118Duns scotus: Some recent researchJournal of the History of Philosophy 49 (3): 271-295. 2011.Duns Scotus (c. 1266-1308) has long ranked as one of the most challenging of philosophers. He was known from shortly after his death as doctor subtilis—the subtle doctor—and his obscure style and complex thought-processes make him a hard thinker to study. That said, he quickly established an almost cult following among his students, and his thought, for all its density, remained hugely popular throughout the Middle Ages and beyond. It is no exaggeration to claim that the last two decades have se…Read more
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27Duns Scotus’s Theory of CognitionOxford University Press. 2014.Richard Cross provides the first full study of Duns Scotus's theory of cognition, examining his account of the processes involved in cognition, from sensation, through intuition and abstraction, to conceptual thought. Cross places Scotus's thought clearly within the context of 13th-century study on the mind, and of his intellectual forebears.
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11Duns Scotus on the Will and Morality, selected and translated with an introduction by Allan B. Wolter, OFM. New edition. Washington, DC: Catholic University of America Press , 1998. 340 pp. pb. £22.50. ISBN 0-8132-0895-5 (review)Studies in Christian Ethics 12 (1): 142-144. 1999.
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10Duns Scotus on GodRoutledge. 2005.John Duns Scotus was the philosopher's theologian par excellence, a man who was interested in arguments for their own sake. Richard Cross explores the theological world in which he lived and his painstaking understanding of the mystery of God.
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82Duns ScotusOxford University Press. 1999.The nature and content of the thought of Duns Scotus (c. 1266-1308) remains largely unknown except by the expert. This book provides an accessible account of Scotus' theology, focusing both on what is distinctive in his thought, and on issues where his insights might prove to be of perennial value.
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19Divisibility, Communicability, and Predicability in Duns Scotus’s Theories of the Common NatureMedieval Philosophy & Theology 11 (1): 43-63. 2003.
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23Disability, impairment, and some medieval accounts of the incarnation: Suggestions for a theology of personhoodModern Theology 27 (4): 639-658. 2011.Drawing on insights from the medieval theologians Duns Scotus and Hervaeus Natalis, I argue that medieval views of the incarnation require that there is a sense in which the divine person depends on his human nature for his human personhood, and thus that the paradigmatic pattern of human personhood is in some way dependent existence. I relate this to a modern distinction between impairment and disability to show that impairment—understood as dependence—is normative for human personhood. I try t…Read more
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137Duns Scotus and AnalogyModern Schoolman 89 (3-4): 147-154. 2012.Duns Scotus defends the view that we can speak univocally of God and creatures. When we do so, we use words in the same sense in the two cases. Scotus maintains that the concepts that these univocal words signify are themselves univocal: the same concept in the two cases. In this paper, I consider a related question: does Duns Scotus have the notion of analogous concepts—concepts whose relation to each other lies somewhere between the univocal and the equivocal? Using some neglected texts from S…Read more
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University of Notre DameRegular Faculty
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Areas of Specialization
History of Western Philosophy |
Areas of Interest
History of Western Philosophy |