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1Being and Creation in Giles of RomeIn 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. 2001.
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«absoluta Consideratio Naturae»: Tommaso d'Aquino e la dottrina avicenniana dell'essenzaDocumenti E Studi Sulla Tradizione Filosofica Medievale 15 387-438. 2004.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…Read more
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Una lettura scotista della «Metafisica» di Aristotele: l'«Expositio in libros Metaphysicorum» di Antonio AndreaDocumenti E Studi Sulla Tradizione Filosofica Medievale 2 (2): 529-586. 1991.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 p…Read more
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7Parody or Touch-Up? Duns Scotus’s Engagement with Anselm’s Proslogion ArgumentIn 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. 2023.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…Read more
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28Sense, Intellect, and Certainty: Another Look at Henry of Ghent and John Duns Scotus on Divine IlluminationQuaestio 22 433-450. 2023.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 natu…Read more
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35Making Room for Miracles: John Duns Scotus on Homeless AccidentsRes Philosophica 99 (2): 121-137. 2022.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 (org…Read more
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20Interpreting Duns Scotus: Critical Essays (edited book)Cambridge University Press. 2021.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…Read more
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24Scotus and Avicenna on What it is to Be a ThingIn Dag Nikolaus Hasse & Amos Bertolacci (eds.), The Arabic, Hebrew and Latin Reception of Avicenna's "Metaphysics", De Gruyter. pp. 365-388. 2011.
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12Individui Universali. Il realismo di Gualtiero di Mortagne nel XII secolo by Caterina TarlazziJournal of the History of Philosophy 57 (3): 555-556. 2019.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. Unfortunately, no wor…Read more
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The development of Aquinas's thoughtIn Brian Davies & Eleonore Stump (eds.), The Oxford handbook of Aquinas, Oxford University Press. 2011.
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1Sulla fortuna delle «Quaestiones super Metaphysicam» di Antonio AndreaDocumenti E Studi Sulla Tradizione Filosofica Medievale 6 281-361. 1995.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 pe…Read more
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39Species, Concept, and Thing: Theories of Signification in the Second Half of the Thirteenth CenturyMedieval Philosophy & Theology 8 (1): 21-52. 1999.Students of later medieval semantics are familiar with the controversy that developed at the end of the thirteenth century over the signification of names. The debate focused on the signification of common nouns such as ‘man’ and ‘animal’: Do they signify an extramental thing or a mental representation of an extramental thing?Some authors at the end of the thirteenth century also discussed another question concerning what names signify, that is, whether they signify the composite of matter and f…Read more
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33Logic, Theology, and Poetry in Boethius, Abelard, and Alain of Lille: Words in the Absence of Things. By Eileen C. Sweeney (review)International Philosophical Quarterly 52 (2): 252-254. 2012.
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21Review of Henrik Lagerlund (ed.), Rethinking the History of Skepticism: The Missing Medieval Background (review)Notre Dame Philosophical Reviews 2010 (8). 2010.
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La dottrina della creazione e la ricezione delle opere di Tommaso d'Aquino nelle «Quaestiones de esse et essentia» di Egidio Romano IIDocumenti E Studi Sulla Tradizione Filosofica Medievale 3 (2): 491-559. 1992.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 …Read more
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La dottrina della creazione e la ricezione delle opere di Tommaso d'Aquino nelle «Quaestiones de esse et essentia» di Egidio Romano IDocumenti E Studi Sulla Tradizione Filosofica Medievale 3 (1): 271-304. 1992.Lo studio, la cui seconda parte sarà pubblicata nel secondo fascicolo di DSTradF 3, si può dividere in tre sezioni principali. Nella prima, dopo aver accennato alla questione storiografica sulla paternità tommasiana o egidiana della dottrina della differenza reale fra essere ed essenza, l'A. esamina datazione e struttura delle Quaestiones de esse et essentia egidiane, ed in particolare delle prime sette questioni di quest'opera, le Questiones de primo principio, sul tema della creazione, confron…Read more
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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)Documenti E Studi Sulla Tradizione Filosofica Medievale 3 (2): 271-304. 1992.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 parallel…Read more
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30Ex defectu intellectualis luminis: Giles of Rome on the Role and Limits of MetaphysicsQuaestio 5 (1): 527-541. 2005.
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16Duns Scotus’ Literal Commentary on the Metaphysics and the Notabilia Scoti super metaphysicamBulletin de Philosophie Medievale 38 141-142. 1996.
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5Duns Scotus's MetaphysicsRecherches de Theologie Et Philosophie Medievales 65 (2): 353-368. 1998.
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24Scotus on Doing Metaphysics in statu istoIn Ingham Mary B. & Bychkov Oleg (eds.), John Duns Scotus, Philosopher (Archa Verbi. Subsidia 3), Aschendorff. pp. 29-55. 2010.
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53Scotus on Objective BeingDocumenti E Studi Sulla Tradizione Filosofica Medievale 26 81-103. 2015.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 (they are in the mind…Read more
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60The Individuation of Angels from Bonaventure to Duns ScotusIn Tobias Hoffmann (ed.), A Companion to Angels in Medieval Philosophy, Brill. pp. 79-115. 2012.
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CognitionIn Charles Briggs & Peter Eardley (eds.), A Companion to Giles of Rome, Brill. pp. 150-172. 2016.
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35Scotus's Questions on the Metaphysics: A Vindication of Pure IntellectIn Amerini Fabrizio & Galluzzo Gabriele (eds.), A Handbook to Commentaries on the Metaphysics in the Middle Ages, Brill. pp. 359-384. 2014.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 w…Read more
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1Scotus on Intuitive and Abstractive CognitionIn Hause Jeffrey P. (ed.), Medieval Philosophy: Essential Readings and Contemporary Responses, Routledge. pp. 348-365. 2014.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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68Two Models of Thinking: Thomas Aquinas and Duns Scotus on Occurrent ThoughtsIn Gyula Klima (ed.), Intentionality, Cognition, and Mental Representation in Medieval Philosophy, Fordham University Press. pp. 81-103. 2015.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, howev…Read more
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